in the name of allah, the compassionate, the...

In the Name of Allah,

the Compassionate, the Merciful

5

SAHIFEH-YE

IMAM

An Anthology of Imam

Khomeini‘s

Speeches, Messages,

Interviews, Decrees,

Religious Permissions, and

Letters

Volume 1

March 1933 – October 23, 1965

[Farvardin 1312 – Aban 1, 1344 AHS]

The Institute for Compilation and Publication

of Imam Khomeini‘s Works

(International Affairs Department)

7

Transliteration Symbols

Symbol Transliteration

(‘) ,a, ‘a ا ,ء

b ب

t ت

th ث

j ج

h ح

kh خ

d د

dh ذ

r ر

z ز

s س

sh ش

s ص

d ض

t ط

z ظ

‗ ع

gh غ

f ف

q ق

k ك

l ل

m م

n ن

w و

h ه

y ي

ah ة

Long Vowels


a, A ا ,آ

i, I اى

u, U او

Short Vowels


a اَ

i اِ

u اُ

Persian Letters


p پ

ch چ

zh ژ

g گ

Figure 1. Map of Iran

9

Note:

For easy access to particular topics, please refer to Sahifeh-ye

Imam, volume 22, which includes:

Indexes to subjects, persons, places, historical events, Quranic

verses and Prophetic narrations, poems, and detailed subjects of the

first 21 volumes.

1

Table of Contents

Preface i

Publisher‟s Foreword v

Circa 1933 Letter to an unknown addressee:

Greetings and expressing eagerness for meeting 1

Circa April 1933 Letter to Khadijah Thaqafi: Family-related 2

6/29/1935 Gnostic letter to Mirza Jawad Hamedani [Hujjat]: Mystical-moral advices

and verifying the philosophical-mystical competence of a student 4

6/21/1937 Letter to Sayyid Murtada Pasandideh:

Appointing Ayatullah Pasandideh as proxy for selling land, etc. 9

2/16/1939 Gnostic letter to Sayyid Ibrahim Khui (Maqbarai):

Divine subtleties and mystical mysteries 10

Circa 1939 Letter to Mirza Muhammad Thaqafi: Family-related 14

5/5/1944 Message to the „ulama and the nation of Iran:

An invitation to uprising for the sake of God 15

Circa 1948/9 Letter to Muhammad Taqi Falsafi: The need to strengthen the theological

center and the religious authority [marjaiyyah] of Mr. Burujerdi,

and resolving the problems of the theological center 18

3/23/1949 Open letter to Sayyid Husayn Tabatabai Burujerdi (the grand marja

at-taqlid): Inquiring about the establishment of the Constituent

Assembly 20

9/29/1949 Approved law: Appointing committees for attending to the theological

students‘ issues and the examinations in the theological center 22

6/5/1952 Letter to Muhammad-Taqi Falsafi: The need for resistance and

not deserting the stronghold of criticism; avoiding disunity 24

12/1952-1/1953 Interview with Amir Bahrami (Taraqqi magazine‘s correspondent):

The city police‘s brutal assault on the people and theological students 26

Before 3/21/1953 Commendation to Sayyid ‗Abdul-Ghani Ardebili: A comment on the

writing conventions in Taqrirat-e Dars-e Falsafeh-ye Imam Khomeini [Transcription Notes of Imam

Khomeini‘s Philosophy Lessons] 28

12/2/1953 Letter to Mirza Muhammad Thaqafi: Family-related 29


3/18/1955 Letter to Mirza Muhammad Thaqafi: Greetings on the blessed Feast

of Mab„ath and the coming of Nuruz [Iranian New Year] 31



11/10/1955 Commendation on the book, Taqrirat-e Dars-e Usul-e Imam

Khomeini [Transcription Notes of Imam Khomeini‘s Lessons on

2

the Principles of Jurisprudence], authored by Mr. Subhani 34


unknown Letter to Mirza Muhammad Thaqafi: Family-related 36

Circa 1957 Letter to Mirza Muhammad Thaqafi: Family-related 37

unknown Letter to Sayyid Muhammad-Taqi Shahrestani (Aqa Najafi):

Greetings and announcement of a trip in the near future 38

Circa 1961 Letter to Sayyid Abul-Qasim Kashani:

Inquiring about Mr. Kashani‘s health 39

4/6/1961 Permission to Sayyid Sajjad Hujjaji:

Permission in financial affairs 40

5/17/1961 Permission to Sadiq Ihsanbakhsh:

Permission in financial and religious law affairs 41

5/17/1961 Permission to Sayyid Hashim Rasuli Mahallati:


5/18/1961 Permission to Sayyid ‗Ali Ghayuri Najafabadi:


5/18/1961 Permission to ‗Ali Mukhtari:

Permission in quoting hadiths and supervising religious funds 44

5/23/1961 Permission to Zayn al-‗Abidin Dhul-Fiqari Isfahani:

Permission in financial and religions law affairs 45

5/24/1961 Permission to ‗Abd as-Samad Khui:


5/29/1961 Permission to Sayyid Shamsuddin Ayatullahi:


5/30/1961 Permission to ‗Aqil Turabi:

Permission to quote hadiths and in financial and religious law affairs 49

6/2/1961 Permission to Sayyid Hasan Tahiri:


6/3/1961 Permission to Sayyid Muhsin Hazavei Hamedani:


6/3/1961 Permission to Asadullah Khadimi:


6/10/1961 Permission to Sadiq Khalikhali:


6/10/1961 Permission to Muhammad Imami Darabi:


unknown Letter: Answering a religious question on hajj 55

6/10/1961 Permission to Sayyid ‗Ataullah Zayn ad-Din:


6/10/1961 Permission to Taha Mahallati:


6/10/1961 Permission to Diyauddin Burhani:


7/3/1961 Permission to ‗Ali Asghar Masumi:



7/6/1961 Permission to Mahdi Khwansari:


3

11/5/1961 Permission to Sayyid Abu Talib Pishwai:


11/17/1961 Permission to Sayyid Mahdi Lajiwardi:


1/3/1962 Permission to Ahmad Muhassil Yazdi:


1/12/1962 Permission to Muhammad Husayn Mujtahidi Behbahani:


2/1/1962 Permission to Muhammad Baqir Shari‗ati:

Permission in financial and religions law affairs 66

2/2/1962 Permission to Sayyid ‗Ali Husayni Kashani:


2/3/1962 Permission to Husayn Muhaqqiq Qummi:


Circa 1961-1962 Permission to ‗Abd al-Husayn Mahdawi Hamedani:


2/6/1962 Permission to Muhammad-‗Ali Gerami:


3/29/1962 Permission to Sayyid Musa Hujjati Shafti:


9/3/1962 Statements to a notary public of Tehran:

The clergymen‘s objection to Israel and the Bahais 72

We are against Israel and the Bahais

10/9/1962 Telegram to Muhammad-Rida Pahlavi:

The Imam‘s warning about the Provincial and District Councils Bill 73

10/11/1962 Permission to Sayyid Mahdi Lavasani:


10/20/1962 Telegram to Asadullah ‗Alam (the then Prime Minister): A warning

to the Prime Minister about the Provincial and District Councils Bill 75

10/28/1962 Speech to the 200 merchants from Tehran Bazaar, including Mr. Nilchi

Husayn; Tawfiqi; Mazahiri; Mirza ‗Ali Pishqadam; Lutfullah,

the cloth dealer; ‗Ali-Naqi, the haberdasher; Mirza ‗Abbas, the

cloth dealer; and Jawanmard: The need for the Provincial and

District Councils Bill to be abolished 77

The law of this country is that of Imam Jafar as-Sadiq („a)

10/29/1962 Letter to Muhammad Taqi Falsafi: Acknowledging Mr. Falsafi‘s

activities and lectures in objection to the ratification of Provincial

and District Councils Bill 79

10/31/1962 Letter to Muhammad Taqi Falsafi: Issuance of Khwansari‘s statement

concerning the gathering of the people of Tehran in Sayyid ‗Azizullah

Mosque, and Imam Khomeini‘s criticism of the lack of revolutionary

and widespread reaction to the Provincial and District Councils Bill 80

11/5/1962 Statements to the theological students, scholars of the seminary and a

number of Tehran bazaar tradesmen: The necessity of the Provincial

and District Councils Bill to be abolished 82

We are not alone

11/6/1962 Telegram to Muhammad-Rida Pahlavi: Protesting against

Asadullah ‗Alam‘s (the then Prime Minister) actions 83

4

11/6/1962 Telegram to Asadullah ‗Alam, the then Prime Minister: Warning

the Prime Minister about the Provincial and District Councils Bill 85

11/11/1962 Statements to Qum‘s tradesmen and merchants, students of

religious sciences and a group of pilgrims: An objection to

the government‘s heedlessness to the abolition of Provincial and

District Councils Bill 86

„Ulama of Islam not to remain silent

Circa 1962 Letter to Sayyid Mahdi Yathribi: Inviting the clergymen and people

of Kashan to support the clergy of Qum 88

11/23/1962 Statements to the tradesmen of Tehran bazaar, Islamic seminary

students and people of Qum: The need for people‘s persistence to stop

the wrangle over the Provincial and District Councils Bill 89

The need for the people‟s persistence

11/23/1962 Statements to the tradesmen of Tehran: Continuation of the uprising

to abolish the Provincial and District Councils Bill 90

Severe warning to Asadullah „Alam

11/23/1962 Permission to Fartusi Husayn:


11/1962 Letter to Muhammad Husayn Najafi and Gharawi:

The need for issuing statements in protest against the administration 93

11/1962 Letter to the chieftains of the Papi ethnic tribes:

Response to the telegram of chieftains of Papi ethnic tribes 94

Circa 1962 Permission to Sayyid ‗Ali Rida Hashimi Musawi:

Permission for collecting religious alms 95

Circa 1962 Letter to Sayyid Shahabuddin Mar‗ashi Najafi: Preventing the

publication of the Prime Minister‘s telegram on the abolition of

the Provincial and District Councils Bill 96

11/30/1962 Statements to tradesmen and merchants of Tehran bazaar, and

Qum seminary students: The necessity of formally announcing

the abolition of the Provincial and District Councils Bill 97

Playing with the fate of Muslims

Ultimatum to the government

11/30/1962 Speech to a group of Tehran residents:

Abolition of the Provincial and District Councils Bill 99

Foreigners aim at eliminating the Quran and the country of Muslims

The regime‟s plot against the clergymen

Maintaining the prestige of Islam and the clergymen

Warning the Shah

11/1962 Letter to the tradesmen and merchants of Qum:

Answering the inquiries of the merchants and tradesmen of Qum 103

12/2/1962 Message to the Muslim nation of Iran:

Expressing gratitude to the Muslim nation of Iran 107

12/2/1962 Speech to the „ulama, instructors and students of religious sciences

and residents of Qum: The deplorable socio-political conditions

and announcement of the Shi‗ah clergy services and struggles; the

anti-religious policy of the Shah regime 108

The uprising of the Commander of the Faithful („a) against

Mu„awiyah

5

Action of Mirza, the Great

Divine grace for the government and the Shah

Anti-Quranic laws are illegal

Brawl is peacefully ended with the effort of the „ulama

The clergy as the backbone of the country

A hundred-year-old university, yet in need of foreign assistance

Distorting the aims of the clergy

The outcome of the alleged emancipation of women

Duty of the „ulama: preserving the prestige of Islam

Insignificance of the outward defeat

Education as the greatest worship

The clergy back up the people

Admonishing the Shah

The way to win hearts

12/11/1962 Statements to Husayn Partow (Qum Police Chief); Badi‗i (Qum

SAVAK Chief): Abolition of Provincial and District Councils Bill

and its consequences 121

Avoiding arousal of people‘s thoughts and feelings

The clergymen support reformation

Show-off programs of the regime on Dey 17

The gap between the nation and the government

12/14/1962 Permission to Yadullah Rahimiyan Dastjerdi:


12/27/1962 Permission to Husayn Waizi:

Permission in for financial and religious law affairs 125

12/31/1962 Permission to ‗Ali-Akbar Husayni Laylabi:


1/13/1963 Permission to Sayyid Muhammad Mir Jafari Tonekaboni:


1/15/1963 Permission to Muhammad ‗Ali Sharifi Furdui:


1/15/1963 Permission to Abul-Qasim Musafiri:


1/17/1963 Permission: Trip of Imam Khomeini‘s wife and son 130

1/19/1963 Permission to Sayyid Kazim Nur-Mufidi:


1/1963 Statements to Ayatullah Ruhullah Kamalvand, the Grand Ayatullahs

and a group of the „ulama in Qum: A warning with regard to the

consequences of the Shah‘s proposed referendum and the need for

the awareness and resistance of the „ulama and the people 132

Vague future and the heavy burden of responsibility

Our opponent is the Shah himself

Our duty in facing the imperialist trap

1/22/1963 Message to a group of religious people of Tehran:

Revealing the aims and the nature of the Shah‘s illegal referendum 134

Winter 1962/63 Message to the people of Alashtar and its adjacent districts:

Expressing gratitude for the people‘s support to the „ulama‘s

uprising against the Provincial and District Councils Bill 137

6

Winter 1962/63 Letter to Ruhullah Kamalvand: Appreciating Mr. Kamalvand‘s support

in the uprising against the Provincial and District Councils Bill 138

Winter 1962/63 Letter to Ruhullah Kamalvand:

Response to a letter and acknowledgment 139

1/23/1963 Message to the Muslim nation of Iran 140

1/23/1963 Message to the Muslim nation of Iran: Assault of the police forces

and SAVAK agents on the people and students in Faydiyyah

Madrasah and in the streets of Qum 141

1/23/1963 Statements to the maraji„, the clergy and Governor of Qum:

The need for the removal of ‗Alam from the premiership 142

2/11/1963 Letter to Qum Telephone Department: Telephone transfer 143

3/1963 Joint Declaration to the Iranian nation: Joint declaration of the maraji„

and „ulama of Qum on the illegality of the ―women‘s suffrage‖ plan 144

2/26/1963 Speech to a group of tullab, clergy, residents of Qum, and pilgrims

visiting the holy shrine of Hadrat Fatimah al-Masumah (r):

The need to resist against the regime‘s illegal acts 149

Failure of the Shah‟s referendum

Ineffectiveness of the bayonets

2/26/1963 Message to the Muslim nation of Iran:

Protest against disregarding essential laws of Islam and the Quran 151

Circa 3/1963 Letter to Mr. Muhammad Taqi Falsafi: Proclaiming a national

mourning on Nuruz (Iranian New Year) 1342 AHS for the

anti-religious movements of the Shah‘s regime 153

3/13/1963 Message to the „ulama and clergy:

Proclaiming a national mourning on Nuruz 1342 AHS 154

3/20/1963 Speech to a group of the clergy, Tullab and people of Qum: The

imperialist plots against Islam; the grave duty of religious scholars 155

Declaring a national mourning

The seminaries, strongholds for defending Islam

Dangerous dreams

The motive for protesting against the Provincial and District Councils

Bill

I will be lying in ambush for them

Invitation to self-sacrifice and resistance

The Muslim predecessors suffered many a torture and grief

O followers of Fatimah!

3/22/1963 Statements to a group of the clergy, tullab and people of Qum: Patience

and endurance when confronting catastrophes and bereavements 162

3/23/1963 Statements to a group of clergy, tullab and people of Qum:

Assault of the regime‘s agents on Faydiyyah Madrasah 163

Circa 3-4/1963 Telegram to Sayyid Hadi Milani: Acknowledging the sympathies on

the disastrous assault made on Faydiyyah Madrasah by the agents

of the Shah‘s regime 164

Circa 3-4/1963 Telegram to Sayyid Hasan Qummi: Acknowledging the sympathies

on the disastrous assault made on Faydiyyah Madrasah by the

agents of the Shah‘s regime 165

3/27/1963 Telegram to Sayyid Muhammad Behbahani: Acknowledging

the sympathies on the disastrous assault made on Faydiyyah

7

Madrasah by the agents of the Shah‘s regime 166

3/27/1963 Telegram to Sayyid Hashim Rasuli Mahallati: Acknowledging

the sympathies on the disastrous assault made on Faydiyyah Madrasah

by the agents of the Shah‘s regime 167

3/27/1963 Telegram to Islami: Acknowledging the expression of sympathy on

the disastrous assault made on Faydiyyah Madrasah by the agents of

the Shah‘s regime 168

3/27/1963 Telegram to Sayyid Hasan Bahr al-‗Ulum: Acknowledging the

expression of sympathy on the disastrous assault made on

Faydiyyah Marasah by the agents of the Shah‘s regime 169

3/27/1963 Telegram to Mahdi Shafiq and Hadrati Bazaar tradesmen:

Acknowledging the expression of sympathy on the disastrous assault

made on Faydiyyah Madrasah by the agents of the Shah‘s regime 170

3/29/1963 Permission to Khayrullah Tuysirkani:


3/30/1963 Telegram to the clergymen of Tehran and municipalities:

Acknowledging the expression of sympathy on the disastrous assault

made on Faydiyyah Madrasah by the agents of the Shah‘s regime 173

2/2/1963 Message to the „ulama of Tehran:

Impeaching Asadullah ‗Alam (the then Prime Minister) 174

4/5/1963 Message to the Iranian nation:

Thanking the people for their support of the uprising 177

4/12/1963 Telegram to Sayyid Muhsin Tabatabai Hakim (one of the great

maraji„ at-taqlid): Mr. Hakim‘s invitation of the Iranian „ulama

for migration to Najaf and the other holy cities in Iraq 179

unknown Telegram to Sayyid Muhammad Muttaqi (known as

Ayatullahzadeh Isfahani): Expressing regret over the disasters

brought upon Islam and clergy 181

4/20/1963 Permission to Muhammad Hasan Karimi:


Circa 4-5/1963 Letter to the „ulama of Yazd: Condemning the facilities granted to

the Bahais traveling to London for taking part in the Bahai meeting 183

Circa 4/1963 Message to the tullab summoned to the military service: Expressing

the grave mission of the clergymen as the soldiers of the Imam of the

Time (may God expedite his advent) 185

Circa 4-5/1963 Reply to a query of tenants of a mortmain property located in a

village near Taleqan: Appointing Mr. Muhyiddin Taleqani as proxy

for renting out mortmain property 186

Circa 4-5/1963 Telegram to Sayyid Jalaluddin Ashtiyani:

Acknowledging the receipt of money 187

4/30/1963 Statements to the student members of the Islamic Association of

Tehran University: Revealing the nature of the Shah‘s regime‘s

land reforms, freedom of women and freedom of expression 188

5/1/1963 Statements to ‗Ali Nakhai (Afsah al-Mutakallimin): Rejecting

the proposal of negotiation and reconciliation with ‗Alam‘s

administration 189

We have recently come to know the double-faced clergymen

Contact with the Shah‟s regime, suicide of the clergymen

8

5/1/1963 Permission to Muhammad Imani:


5/2/1963 Message to the Muslims of Iran and the world:

Revealing different aspects of the regime‘s crimes 192

5/2/1963 Message to the merchants, tradesmen and the people of Hamedan:

Islam and the clergymen are prone to danger 195

5/2/1963 Message to „ulama and the clergy of Bustanabad: Inviting the

„ulama and the clergymen for expanding the protests 197

5/2/1963 Telegram to Sayyid Hasan Bahr al-‗Ulum: Inviting the „ulama and

the clergymen for expanding the protests against the Shah‘s regime 198

5/2/1963 Telegram to Sayyid Murtada Pasandideh 199

5/2/1963 Permission to Muhammad ‗Alami Hashtrudi:


5/2/1963 Permission to Sayyid Muhammad Husayni Kashani:


5/2/1963 Speech to a group of religious students, clergy and people of

Qum: Assessment of the nation‘s uprising and both the sweet and

bitter events of 1962 and the beginning of 1963 (1341 and 1342

AHS) 202

Crimes masqueraded as protection of Islam

Conspiracy against the theological center in Qum

Illiterate element at the helm of government

The Shah and the assault on the center of religion and learning

A visit to the blood-stained Faydiyyah

The danger posed by the Israeli agents

Deadly silence and support to the tyrannical regime

Our condition with this “His Majesty”

The Shah‟s disgraceful referendum

The danger posed by Zionism

5/3/1963 Permission to ‗Abd ar-Rasul Taqwai Mazandarani:


5/4/1963 Message to Sayyid Abul-Qasim Khui (one of the great

religious authorities), „ulama and clergymen of Najaf seminary:

The despotic regime‘s decision to change Islamic laws 221

5/6/1963 Message to the distinguished „ulama, Hujjat al-Islams and fuqaha

of Hamedan: The despotic regime‘s decision to annihilate Islam and

the Shi‗ah creed 223

5/6/1963 Permission to ‗Abbas-‗Ali Kazimi:


5/7/1963 Message to the „ulama and clergymen of Kerman:

Bad intentions of the despotic regime regarding the Islamic laws 226

5/9/1963 Permission to Sayyid Abul-Fadl Jazayiri:


5/10/1963 Letter to Sayyid Kazim Shahangiyan:

Anti-Islamic acts of the government 229

5/13/1963 Speech to a group of the clergy and people of Hamedan:

The religion is in danger 230

The government is strengthening Israel and Baha‟is

9

5/18/1963 Message to the clergy, preachers and the Muslim nation of Iran:

Inviting the clergy and the preachers to reveal the crimes and treason

of the Shah‘s regime 232

5/19/1963 Statements to three persons from Lorestan:

Revealing anti-Islamic acts of the Shah‘s regime 234

The reasons behind the regime‟s opposition to Islam

5/21/1963 Letter to Sayyid Hadi Milani: Thanking Mr. Milani for

his support in the uprising against the Shah‘s regime 236

5/21/1963 Permission to Sayyid Ibrahim Khalkhali:


5/26/1963 Permission to Sayyid Muhammad Arsanjani:


Circa 5-6/1963 Reply to a query of Muhammad-‗Ali Gerami:

Answering an inquiry on the Bahai sect 240

5/28/1963 Letter to Sayyid Ahmad Khwansari: Inviting Mr. Khwansari

to sign a joint declaration against the Shah‘s regime 241

5/30/1963 Statements to Tehran Bazaar tradesmen:

Confronting the intrigues of the hirelings of the Shah‘s regime 243

Following the Doyen of the Martyrs

Circa 5/22-31/63 Letter to Muhammad-Taqi Falsafi: Acknowledging Mr. Falsafi‘s

revealing speech at Sayyid ‗Azizullah Mosque, Tehran 245

6/3/1963 Speech to the clergymen, tullab, people of Qum,

and pilgrims of the holy shrine of Hadrat Masumah (r):

The Shah and Israel, the root of the Iranian nation‘s sufferings 246

The regime‟s opposition to the foundation of Islam

Israel is the enemy of Islam and Iran

Who is the parasite?

Advice and warning given to the Shah

The Shah under the influence of Bahais

The Shah‟s link to Israel

6/15/1963 Interrogation by interrogators of Qasr Prison:

Lack of judicial independence in Iran 252

8/2/1963 Letter to Sayyid Muhammad Sadiq Ruhani:

Limitations set by the administration 253

Circa 1963-1964 Letter to Sayyid ‗Isa Jazayiri:

Khorramabad seminary and the need for strengthening it 254

8/2/1963 Statements to Sayyid Muhammad Behbahani 255

11/3/1963 Permission to Muhammad Hashimiyan Rafsanjani:


12/30/1963 Permission to Ibrahim Amini Najafabadi:


1/14/1964 Permission to the community of Azerbaijanis living in the capital:

Issuance of permission for meeting the needs of the poor with

the blessed Share of the Imam („a) 258

1/19/1964 Letter to Muhammad-‗Ali Gerami:

Response to a letter and acknowledging the people‘s sympathies 259

1/22/1964 Letter to Sayyid Mustafa Khomeini:

Expressing concern over the conditions of the poor in Qum 262

10

4/7/1964 Message to the Iranian nation: Expressing regret for the dominance

of Israel and its agents on all aspects of the country‘s affairs 263

4/7/1964 Telegram to Muhammad-Taqi Falsafi:

Message of acknowledgment for supporting 15th Khordad uprising 265

4/8/1964 Telegram to Sayyid Hasan Bahr al-‗Ulum:

Acknowledgement message 266

4/8/1964 Telegram to Diyabari: Acknowledgement message 267

Circa 3-4/1964 Telegram to Sayyid Ahmad Khwansari: Acknowledgement message 268

4/10/1964 Speech to a group of Tehran University students, tullab and people

of Qum: The clergy opposes the Shah‘s White Revolution 269

The target is Islam and independence of the country

The need to hoist the banner of Islam in the universities

The regime is forced to release the Imam

A conspiracy labeled as “Holy Alliance”

The clergy opposes the White Revolution

Khomeini will not compromise

Islam is politics in its entirety

Cold weather of Hamedan and importing flowers from Holland

“Progressive nation”

Khordad‟s mass murder

4/10/1964 Speech to a group of the „ulama, clergymen and people of Shiraz: The

crimes of the Shah‘s regime and the divine duty of the seminaries 279

Engendering disparity between the „ulama and the nation

We all belong in the same rank

People‟s fondness of religion

4/11/1964 Telegram to Muhammad-Taqi Amuli: Denying the news about the

clergy‘s agreement with the anti-Islamic goals of the Shah‘s regime 282

4/11/1964 Telegram to Sayyid Hadi Milani: Denying the news about the

clergy‘s agreement with the anti-Islamic goals of the Shah‘s regime 283

4/11/1964 Permission to Sayyid Mahdi Yathribi:


4/11/1964 Statements to the families of the martyrs of the Khordad 15 uprising:

Providing the families of the martyrs with their needs 285

4/12/1964 Telegram to Husayn Khadimi: Denying the news about the

clergy‘s agreement with the anti-Islamic acts of the Shah‘s regime 286

4/12/1964 Telegram to Husayn Anwari Hamedani: Denying the news about the

clergy‘s agreement with anti-Islamic acts of the Shah‘s regime 287

4/12/1964 Telegram to Ahmad Ahari: Denying the news about the

clergy‘s agreement with the anti-Islamic acts of the Shah‘s regime 288

4/12/1964 Telegram to Sayyid ‗Ali-Naqi Tabasi Hairi: Responding a telegram of

congratulations on Imam Khomeini‘s release and his return to Qum 289

4/14/1964 Statements to Sayyid ‗Abdul-Karim Hashimi-Nezhad:

The unstable political conditions in the world and the region 290

4/15/1964 Speech to the „ulama, clergymen, merchants, students and people from

other sectors of society: Analysis of the Khordad 15 uprising;

performance of the government and the mission of the „ulama and

the clergy 291

Sign of civilization, the mass murder of Khordad 15!

11

Sinister propaganda against the clergy

Islam approves true freedom

Abide by the law

Disgrace of the government

Who is the reactionary?

Slandering the clergy

The plot to introduce the „ulama and the clergymen

Helplessness of the editor-in-chief of Ittilaat

Sheer lie

I am not afraid and have never been afraid

They made a mistake in releasing me

Islam as the forerunner of independence and power

The Ittilaat editor-in-chief to abide (by his promise)

Starvation and humiliation in the “progressive” country

Islamic university of the gentlemen!

The clergy is after the interests of the nation and country

Heed my advice

The clergymen oppose the violation of Islam and the law

Turning the signs of civilization into corruption

The Muslim countries on one front, Iran and Turkey on the other

Voicing out the opposition to Israel

Islam at a superior level of civilization

The clergy as the usual supporter of the country

The akhund remains while you flee

Religion versus religion

The conspiracy to defeat Islam in the name of “Islamic university”

The nation as uncompromising

Savagery of the Middle Ages

“Progress”, or debauchery, corruption and despotism

Insult to the maraji„ means termination of wilayah

Extending a brotherly hand to the Muslims

4/15/1964 Letter to Sayyid Mahmud Shafi‗i: Acknowledging the

congratulatory message on Imam Khomeini‘s release from prison 316

4/17/1964 Statements to bazaar tradesmen of the Shahi municipality:

Mission of the religious propagators 317

Method of preaching; the duty of a preacher

The best way of preaching

4/20/1964 Letter to Muhammad- i: Acknowledging the


4/22/1964 Letter to Muhammad-Taqi ‗Alimi Damghani: Acknowledging the


4/22/1964 Letter to Muhammad-Jawad Qaimi: Acknowledging the


4/24/1964 Permission to Muhammad Faqihi Marandi:


4/25/1964 Letter to Musa Yekta: Acknowledging the congratulatory

message on Imam Khomeini‘s release from prison 323

4/26/1964 Telegram to Ruhullah Kamalvand: Response to a telegram

12

of congratulation on the blessed occasion of „Id al-Qurban

[Feast of Sacrifice] 324

4/27/1964 Permission to Haydar-‗Ali Ithna ‗Ashari Ezhei:


4/27/1964 Permission to Mahmud Shotorbani Tabrizi:


4/27/1964 Permission to Sayyid ‗Ali-Muhammad Waziri:


4/29/1964 Letter to Sayyid ‗Ali-Naqi Tabasi Hairi:

Introducing a reliable treatise; paying the monthly salary 328

5/7/1964 Permission to Khayrullah Haydari Kermanshahi:


5/8/1964 Permission to Mirza Latif Qaysariyyah:


5/10/1964 Letter to Sayyid Mahdi Yathribi: Introducing a preacher 331

Circa 4-5/1964 Lease contract: Renting a house in Yakhchal Qadi district, Qum 332

5/15/1964 Letter to Sayyid Hadi Milani: The provocative acts of the Shah‘s

regime in arresting the clergymen after Khordad 15, 1342 AHS 333

5/16/1964 Permission to Jafar Saburi:


5/19/1964 Letter to Sajjad Hujaj Miyanei: Gratitude to the people of

Miyaneh for supporting the uprising of Khordad 15 336

5/20/1964 Permission to Mirza ‗Ataullah Sharif Isfahani:


5/25/1964 Telegram to Hasan Lahuti: Answering a telegram of

condolences on the anniversary of the Khordad 15 tragedy 338

5/29/1964 Letter to Sayyid Mahdi Yathribi:

Acknowledging the receipt of money 339

Circa 5-6 1964 Letter to Sayyid Hadi Milani:

Expressing regret for the fabricated gossips 340

6/5/1964 Joint declaration to the „ulama, clergymen and other classes of the

Iranian Muslim nation: The joint declaration of the Grand Ayatullahs

on the occasion of Khordad 15 uprising 342

6/8/1964 Letter to Sayyid Sajjad Hujaj 345

6/8/1964 Letter to ‗Abdul-Jalil Jalili Kermanshahi: Acknowledging a letter

of congratulation on Imam Khomeini‘s release and return to Qum 346

unknown Letter to Jalili Kermanshahi: Acknowledging the sympathy and support

of the „ulama of Kermanshah 347

6/12/1964 Letter to Muhammad-ali Ansari Araki: Acknowledging

Mr. Ansaris support in the incidents following Khordad 15 348

6/18/1964 Permission to Muhammad ‗Ali Shari‗ati Nasrabadi:


6/19/1964 Letter to Jafar Saburi:

The bad conditions of the prisoners in the southern regions 350

6/28/1964 Permission to Mirza Ahmad Hujjati:


6/29/1964 Statements to the Tullab and clergymen from Tehran:

Revealing the secularization policy of the Shah‘s regime 352

13

7/1/1964 Letter to Sayyid Mahdi Yathribi:

Acknowledging receipt of the blessed Share of the Imam („a) 353

7/7/1964 Letter to Muhammad Hasan Najafi: The need for weekly sessions 354

7/7/1964 Letter to Husayn-‗Ali Natiq al-Islam: Letter not received 355

7/15/1964 Letter to Abdul-Jalil Jalili Kermanshahi:

Paying Najaf tullab‘s monthly salary 356

7/17/1964 Letter to Husayn Saatpur: Acknowledging receipt of a letter 357

7/18/1964 Letter to Muhammad-Taqi Falsafi: The need for unity and

solidarity against colonialism and the oppressing regime 358

7/21/1964 Letter Husayn-‗Ali Natiq al-Islam:

Acknowledging receipt of the letter enclosing some poetry 360

7/21/1964 Letter to Muhammad-Hasan Sharif Qunuti: Religious payments 361

7/23/1964 Letter to ‗Ali ‗Azizpur: Responding a letter on the religious payments 362

7/24/1964 Letter to Sayyid Husayn Khadimi: Commendation for founding

the Chahardah Masum Religious Institute 363

7/24/1964 Letter to Yadullah Rahimiyan:

Acknowledging receipt of religious payments 364

7/27/1964 Permission to Sayyid Muhammad-Taqi Musawi:


8/2/1964 Receipt from Sayfullah Karimi: Receipt of religious payments 366

8/4/1964 Letter to Sayyid Nasrullah Husayni Mazandarani: Regret over the

occurrence of educational problems and recommending patience 367

8/4/1964 Letter to Sayyid Fadlullah Hijazi:

Religious decree about Friday Prayers 368

8/12/1964 Letter to Muhammad-Taqi Murwarid:

Response to a letter and acknowledgements 369

8/22/1964 Telegram to Muhammad-Taqi Falsafi: Message of acknowledgment;

insisting on the continuation of preaching and speaking in Isfahan

and Shiraz 370

8/25/1964 Permission to ‗Abdullah Masumi:

Permission in collecting religious payments 371

8/27/1964 Permission to Sayyid Ibrahim Khaliqi:


8/28/1964 Letter of acknowledgement to Muhammad-Jawad Hujjati Kermani: Commending Mr. Hujjati on the

sufferings he endured in the course

of the struggle 373

8/30/1964 Telegram to Sayyid ‗Ali Qadi (Tabatabai) Tabrizi:

Mr. Qadi Tabatabai‘s confinement to bed 374

8/31/1964 Letter to Sayyid Sajjad Hujaj:

The need for the clergymen‘s weekly meetings 375

Circa 8-9/1964 Letter to Husayn-‗Ali Muntaziri: Religious payments 376

9/3/1964 Permission to Sayyid Mahdi Yathribi: Acknowledging

receipt of religious payments and answering a question 377

9/9/1964 Speech to the religious students, clerics, merchants of the bazaar and

other residents in Qum: The danger of the penetration of Israeli

influence in Iran and the plots perpetrated by the imperialists in

the Muslim countries 378

Muslim states being under the imperialist influence

14

Creation of discord as an imperialist design

The Muslim civilization as above other civilizations

Division of the Ottoman State

Annihilation of Islam in the name of Islam

Warning to the heads of Muslim countries

The race business

Negligence of the Muslim governments

Imperialism as the cause of wars among Muslims

Advise to those who are complacent

The allegation of Islam as “worshipping the old”

Unity of the nation of Islam

The imperialists as aiming to plunder the Muslims‟ resources

The reason behind the Muslims‟ backwardness

Comparison of Islam and Christianity

The East‟s resistance against the West

Bogus parties

The true party in today‟s world

Revealing the Shah‟s regime‟s relations with Israel

Warning to the Muslim states concerning the Palestinian Question

The Israeli agents occupying the strategic centers in Iran

Danger of the penetration of the Zionist and Bahai influence

Sound country with a sound culture

Creation of Endowment Ministry

Propaganda and the clergy

Holding religious gatherings

9/15/1964 Permission to Sayyid Muhammad Burhani:


9/22/1964 Letter to Sayyid ‗Abdur-Rida Hijazi:

Commending Mr. Hijazi on his efforts and the pains he had endured 403

10/3/1964 Telegram Murtada Muqtadai: Message of condolence 404

10/12/1964 Permission to Sayyid Muhammad Baqir Husayni Mehrizi Yazdi:


10/12/1964 Permission to Sayyid Hasan Mirzai:


10/12/1964 Permission to Murtada Muqtadai: Permission in religious law affairs 408

10/13/1964 Message to the people of the Kerman province: The unlawful acts of the

regime‘s agents in Kerman and the migration of Mr. Hujjati Kermani 409

10/16/1964 Letter to Muhammad-‗Ali Nasrabadi: Response to religious questions 410

10/16/1964 Telegram to Hadi Milani (one of the maraji„ at-taqlid):

Condemning the isolation of Mr. Qummi by the Shah‘s regime 411

10/19/1964 Letter to ‗Abdul-Jalil Jalili Kermanshahi:

Acknowledgements; acknowledging receipt of religious payments 412

10/20/1964 Letter to Sayyid Muhammad-Husayn Musawi:

The need for the clergymen‘s unity in warding off dangers 413

10/26/1964 Message to the „ulama, clergymen and other classes of the Muslim

nation of Iran: Protesting the Capitulation and inviting the people

and „ulama to uprising 414

10/26/1964 Speech to clerics, seminary students, merchants of the bazaar,

15

university students, and people of Qum and other towns: Uprising

against the approval of the Capitulation Bill and announcement of

public mourning 419

They turned the Iranian festival into mourning

Description of the Capitulation Bill

The conspiracy to curtail the clergy‟s influence

Warning of danger!

The country under the American occupation

Silence as a grave sin

Come to the aid of Islam!

Immunities for the American advisers

All our troubles are caused by America

A cleric vis-à-vis the Russian ultimatum

The need to inform the people

Dismissal of the Members of Parliament

Illegality of the parliamentary bills

10/27/1964 Permission to ‗Iwad Talibzadeh:


11/1/1964 Letter to Yusuf Siddiq:

Refraining from granting permission for financial affairs 431

11/4/1964 Telegram to Sayyid Mustafa Khomeini:

Assuring the family of being fine 432

11/4/1964 Letter to Sayyid Mustafa Khomeini:

Advising the relatives to be patient 433

11/10/1964 Letter to Sayyid Mustafa Khomeini: Recommending the family 434

11/10/1964 Proxy: Appointment of proxy and executor 436

11/14/1964 Message to Sayyid Mustafa Khomeini:

God is the best judge; do not implore anyone 437

Circa 12/64-1/65 Letter to Sayyid Shahabuddin Mar‗ashi Najafi

(one of the maraji„ at-taqlid): Acknowledgements 438

1/2/1965 Letter to Nasrullah Khalkhali (in Najaf):

Informing friends of leaving for Bursa 439

1/10/1965 Letter to Khadijah Thaqafi:

Announcing Mr. Sayyid Mustafa Khomeini‘s arrival in Turkey 440


Sending regards and asking about the situation in Iran 441


Announcing good health and recommending patience to the family 442


Announcement of good health and sending greetings 443


Sending regards to the family and asking them to be patient and calm 444

5/22/1965 Letter to Sayyid Nuruddin Hindi:

Sending regards and enquiring about the relatives‘ condition 445

Circa 6/1965 Letter to Sayyid Muhammad Sadiq Lavasani:

Thanking for the books sent 446

9/5/1965 Letter to Mirza Muhammad Thaqafi: Sending regards 447

Circa 10/1965 Telegram to ‗Ali Iranpur: Message of acknowledgement 448

16

10/101965 Telegram to ‗Ali Safi Golpaygani: Message of acknowledgement 449

Circa 10/11/1965 Letter to Sayyid Sadiq Ruhani: Response to a telegram of

congratulation on Imam Khomeini‘s arrival in Najaf 450

10/23/1965 Permission to Sayyid Muhammad Nabawizadeh:


Index of Religious Permissions 452

Appendix: Citation of Quranic References 530

i

Foreword

In the Name of God, the Compassionate, the Merciful

As a precious collection of the guidance- and direction-giving words of

our great teacher, mentor and leader is once more prepared to be published, it

seems timely to inscribe a few words, although inadequately, about that

unique personality who revived the Islamic way of life in our times.

Anywhere in this world, whenever a man is endowed with knowledge,

wisdom and lofty ideals, with piety, devoutness and unyielding belief, with

bravery, valor and will power, and with political intelligence, prudence and

experience he steps in the arena of an immense task. He patiently and

steadfastly pursues a sacred goal and will undoubtedly win endless glory and

perpetual achievement for his country and nation, and sometimes for the

whole humanity. All of those who rank among the famous people of the

history were adorned with some of these characteristics.

The great celebrity of the present era, Imam Ruhullah Khomeini,

possessed all these traits simultaneously, even in usually unachievable and

matchless proportions. He was a pious scholar, a devout savant, a sage

politician, a nonconformist believer, a courageous and clever man of gnosis,

a just ruler, and devoted combatant.

He was a jurist, a man of usul [principles] and gnosis, a philosopher, a

teacher of morals, a man of letters, and poet; one who possessed the highest

position of teaching and the most crowded and intense academic seminary

sessions over the years.

The God-given prominent characteristics merged with what he himself

had learnt from the Quranic wisdom, with which he had adorned his heart

and soul, had made a great, charming and influential personality out of him.

By contrast, any of the figures of the contemporary world, the century of

ii

great men and famous religious, political and social reformers, looks

unimpressive, one-dimensional and insignificant.

What he attempted and accomplished through faith, reliance on God,

prudence, and patience, was also as great, unbelievable and astonishing.

His excellent and brilliant personality was astounding and unique during

the different periods of his political life. As the religious authority in Qum,

he challenged Pahlavi‘s surrogate and corrupt regime and its interfering

American supporters with his prophetic call, leaving the Shah and his

accomplices prone to the nation‘s storm of fury. Supported by the great

struggle of the Iranian nation, he was able to establish the Islamic

government and eradicate the treacherous, corrupt and incapable regime,

after fifteen years of intensive and tedious fighting.

He unfailingly exhibited this peak of belief, bravery and self-sacrifice

along with the depth of wisdom, prudence and intellect of his precious being.

He knew Iran fairly well: on the one hand, its crucial and decisive

geographical location and its political geography, its potential natural and

human resources, its great affections, goals and aspirations, and on the other

hand, its recent sorrowful history of one hundred fifty years. He acquiesced

its being dominated by the foreigners and plunderers, Pahlavi dynasty and

the associated royal families‘ treachery, corruption and totalitarianism, its

imposed poverty, and scientific, industrial and moral backwardness… and

above all, its great, noble, gallant and faithful nation.

He was acquainted with the world‘s condition, the colonized nations,

tyrant governments and the perplexed and truth-thirsty younger generation;

he was especially familiar with the deplorable conditions of Muslim

countries and the Islamic nation and suffered for it, and the poignant issue of

Palestine tortured his great soul.

His sense of religious duty made him embark on an extensive and

historic struggle that has never been pursued by anyone but the exceptional

men of history and has not been won by anyone but a few.

He dreamed of rescuing Iran from the clutches of a corrupt regime that

imposed backwardness, decadence, and financial, moral and scientific dearth

and recognized that restoring Islam and establishing the political institution

of Islam in the country and the rule of divine values was the only solution.

Having initiated this path, he set a living example for the Islamic nations,

and generated a new trend in the Islamic world whose first blessed outcome

was the revival of Islamic identity among Muslims.

From the onset, he started his struggle with the help of vast numbers of

people and in the name of Allah; he talked to them and asked for their faith,

iii

reason and determination. He never resorted to insincere parties and factions,

and often regarded their political bargains. He always talked to the people

sincerely and sympathetically and along the course of the struggle, like a

discerning teacher and informed mentor he offered his reason, wisdom and

knowledge to the wayfarers.

When, to the amazement of the world, the struggle of the Iranian nation

was won, and they unambiguously accepted his leadership and incumbency

with all their heart and soul, he brought about the most profound change in

the political history of the country. This was changing monarchy, which is

the totalitarian reign of the oppressors and the world-devourers, within which

Imamate [Leadership] is the institution of the divine and public reign of the

servants of Allah. He adorned his authority and resolve with justice and

equity, and illuminated his universally acknowledged superiority with

servitude and humbleness, and cured affluence and luxury with abstinence

and piety. Never did he leave the path of Allah or His servitude, and because

of the heavy commitment that he shouldered, he doubled the supervision

over his soul. His heart-felt words, God-conscious and God-fearing heart,

and his religiously inspired trait caused a seething spring of knowledge,

wisdom and divine expedience to flow in the thought and mind of the Iranian

nation which is a devotee of his purity and spirituality. He equipped and

prepared the men of government, the authorities and all people for facing a

great number of enmities and conspiracies, and for solving millions of

imposed problems.

The ten-year-long period of the Imam‘s blessed life (after the Islamic

Revolution) is the era in which the political system of Islam was formed, the

Islamic identity revived among the Muslims of the world and the banner of

Islam raised in our country. It is an era of independence and freedom of Iran,

of national pride and glory and of the unprecedented leap of the nation

toward exaltation and development. It is a period of revolutionary zeal,

political consciousness and that of efforts made for guarding the country and

developing it. It is a period of pride for Iran in the international scenes and

influencing the world affairs. It is the beginning of a new path in the history

of our country; by continuing it, the Islamic Iran will attain material and

spiritual transcendence.

The wise and savant Imam has clearly indicated and shown this path,

using certain signs to the authorities of the country and all the people of Iran

in tens of occasions and hundreds of enlightening speeches.

iv

These signs and directions are still as precious, reliable and effective, and

the government and nation of Iran need them for treading their path, with its

ups and downs, toward salvation, and material-spiritual development.

A collection of these wise sayings displaying the history of the Islamic

Revolution, especially the period of the ten years immediately after the

Revolution and the general state of affairs in the country during the period is

henceforth published on the occasion of the centennial birth anniversary of

that unique historic personality. This happens in a year adorned with his

glorious name; may everybody benefit from it.

I do extend my salutations to his great soul and my enthusiasm and

greetings to His Venerable Eminence, the Living Imam, may our souls be his

ransom.

Sayyid ‗Ali Khamenei

v

Publisher‘s Foreword

In His Most Exalted Name

Imam Khomeini, Islamic Revolution and the contemporary world

The bulky book, ―Human History‖, among its many hectic episodes,

contains a clear-cut chapter called, ―the Great History-makers‖. One cannot

ignore the unparalleled role of the personalities whose way of thinking and

behavior has had a deep impact on the whole society, on politics and on

human culture, knowledge and relationships no matter how the lofty thoughts

are formed; what the science and philosophy of history are; what rules it

follows and what theory we believe in.

Do we have to think of the advent of such personalities as mere natural

outcomes of the demands of society and the times, and assume them symbols

whose way of thinking and behavior is a reflection of the ambitions, desires

and the natural requirements of a generation and an era? Or rather to consider

their circumstances and unique characteristics, their inherent genius and far-

sightedness, their ability to cultivate and develop exclusive ideas, as what has

made them included among the famous and revolutionaries; or a combination

of these two factors? Or even to assume the role of such personalities, in a

philosophical or gnostical and metaphysical perspective, as a predetermined

scenario for the creation of man and his fall into the realm of nature, and the

intermittent struggle of humanity for freedom, evolution, ascension and

resurrection? The different approaches, however, make no change in the fact

that standing at the beginning of the main paths and turning points of human

history, there have always been great men whose thoughts and behavior have

influenced numerous aspects of the cultural, political and social life of

millions of human beings. This went so far as causing fundamental

reformation in the views, methods and appearance of different doctrines,

schools and disciplines. Of course, this fact is not contrary and opposed to

vi

accepting the undeniable role of every individual member of the human

society or the institutions developed out of it, in the cultural and social

transformations. In fact, which reputable philosophical, political, social, and

literary school, and influential civilization, revolution and movement, from

the advent of mankind till today, which is not indebted, for its foundations, to

the prominent and renowned men of thought, politics, culture, letter, and

revolution?

Therefore, the most crucial of stages for knowing the philosophical,

political and literary schools and knowing the religions, creeds, cultures,

civilizations, revolutions, and movements are the episode in which the

leaders and founders are identified. In this regard, success of any scientific

elucidation and objective analysis of the phenomenon of the Islamic

Revolution, appraising its impact and upshot in the Iranian society and the

global community is the issue at hand. In the first place, it is subject to an

understanding of the basic doctrines and details of behavior and life of a man

who led this revolution since its origin on Khordad 15, 1342 AHS [June 5,

1963] until Bahman 22, 1357 AHS [February 11, 1979]. This lasted during a

period of 11 years, from the initial phases of the formation of a government

to the establishment and constitutionalization of the Islamic republican

system. The significant point is that the phenomenon of the Islamic

Revolution and Imam Khomeini‘s leadership coincided with the peak of the

Cold War between the two domineering superpowers of the world. It led to

the collapse of one of these two grand political poles, and at a time when the

geopolitics of the world was on the brink of a dramatic transformation.

Having this in mind one can better recognize how important it is to analyze

the characteristics of thought and behavior of a man who could establish a

new pattern and found a religious government in such confusion,

independently and away from the influences and conditions imposed by the

hegemonic division of the East-West (Communism-Capitalism) which

seemed to be unavoidable.

Now one hundred years passed after Imam Khomeini‘s birth and ten

years after his demise. The revolution he started and the government he

established is so stable and sturdy that there is no need to argue for and to

offer evidence and substantiation to prove this fact that the Islamic

Revolution failed to be not just a transient uprising to cause the collapse of a

political regime in one corner of the world. At present in the political

literature of the world, and more obviously in the scientific conferences of

the scholars and politicians, even at the level of the formal negotiations and

talks of the great public officials of the world, discussion is made of the

vii

challenges set forward by the Islamic Revolution in the sphere of the

dialogues, political and cultural equations. The formation and expansion of

the Islamist parties in most of the Muslim countries are developments that

happened or about to happen, which due to the effect of the active presence

of religious groups and parties in some Muslim countries, have changed the

traditional balance of power. The discussion on the status of the Muslims and

the future civilization of Islam in the political and cultural equations of the

world in the future and the issues such as the clash of, or dialogue among,

civilizations, secularism or belief in religion in the government domain, are

the current discourses in the political and cultural circles. What makes the

headlines and news analyses of the international media is the reflection of the

tangible consequences of these discourses, challenges and approaches, and

we may be sure that this process will gain momentum due to the high degree

of effectiveness of the messages and impacts of the Islamic Revolution on

the Muslim societies and the contemporary world.

In Iran, through the forms of struggles stemming from the Islamic culture

of the Iranian people and quite different from the known revolutions and

political uprisings, the Islamic Revolution succeeded in overthrowing a

despotic regime that was strongly supported by the West, played the role of a

gendarme in protecting the interests of America and Europe in the Persian

Gulf and alongside the borders of the ex-USSR, and worked in accordance

with the interests of NATO in this region. More importantly, it completely

liquidated the corrupt monarchial system and replaced it with a republican

system founded on religious and Islamic basis and structure.

The Islamic Revolution alleviated the political status and condition of

Iran from a colonial-like state under the absolute dominance of America, in a

time not so long ago, to a substantial cultural and political power whose

political stances, conducts and ties are the main topics of discussion in the

international associations and among the world‘s statesmen. At present, the

Islamic Republic is such a weight in the political equations of the world that

the US and the great powers of the world are obliged to take a formal stance

vis-à-vis the least important stances taken by Iran or any internal

development in the country. As the news and daily reports of a good number

of the world‘s authentic media testify, today a great part of the efforts and

sessions in the White House and in the European and Asian governments are

focused on how to establish relationship with Iran and how to confront the

Islamic Revolution in the international context. Apart from the status quo of

Iran in the political geography of the contemporary world—a status which, of

course, is undoubtedly influenced in every aspect by the phenomenon of the

viii

Islamic Revolution and its derivative system—the Islamic Revolution has

also had decisive, undeniable and ever-increasing impact beyond the Iranian

borders. The ‗Islamic world‘ used to be defined not too long ago as the

divided nations whose religious beliefs worked just in an individual level,

and even were gradually diminishing and being obliterated. Most of the

Muslims in diverse spheres of the social life from their culture, politics and

judiciary to the social customs and manners of interaction and educational

system were charmed and petrified by the imported Western or Eastern

cultures to the extent that the sense of common, independent and Islamic

identity had faded away under the influence of the irreligious isms and

political trends leading to the cultural breakdown upsurge. The pace of this

invasion, annihilation and downfall was so swift that even the strongest

nationalist movements could not resist for long. This happened due to the

lack of a proper ideological and intellectual basis to win the long-lasting

support of the Muslim masses and nations, change the kind of relations, and

create new cultural and political structures aligned with the religious culture.

The failure of the nationalist movements in the Arab world and Turkey, and

the early defeat of the Iranian nationalists are some instances of these

unsuccessful attempts. Therefore, the ‗monarchial nationalism‘ and the

Shah‘s absurd and extreme archaism in Iran was not only not considered as a

scheme to resist the onslaught of the Western culture, but in fact basically

designed in the interests of the West to accelerate the disintegration of the

religious culture of the Iranian society. A similar situation was prevalent in

other Muslim countries. In the Muslim world, the most active oppositionist

political figures and the revolutionary and reformist parties and groups were

composed of the supporters of the socialist schools, nonreligious

personalities and generally the Easternized or Westernized ones. The few

voices of the Islamist intellectuals and political movements were not heard in

the hubbub of the different kinds of isms and Eastern and Western

tendencies.

Today, however, the political conditions, inclination of the parties, and

active political trends in most of the Muslim countries generally changed.

The momentum of Muslim awareness and the return to religious culture in

the Islamic societies has transformed into the tides of Islamic-inclination, has

survived the first stages and has manifested the formation of parties and the

creation of powerful political, cultural and social organizations in many of

the Muslim countries. This nascent phenomenon is not confined in Iran,

Lebanon and Palestine. In Africa, the European and US governments have so

far expended a lot to prevent the victory of Islamists. Algeria, Egypt, Sudan,

ix

etc. are obvious cases in point. The Muslims‘ overwhelming lead in the

Algerian elections forced the Western world, in a contradictory policy, to

ignore the slogans of democracy and human rights, and to support the martial

law, and the brutal and extensive suppression of the Islamists. The Islamists

have gained power in Sudan; in Turkey, in spite of the massive efforts of the

secularists during the past several decades, the Islamic and religious

activities—exactly just in contrast to the course of propaganda and official

policies—are expanding, and the Islamist parties have occupied decisive

positions in those countries. In spite of the massive propaganda against the

messages of dignity, independence and Islamism as the global slogans of the

Islamic Revolution, the support for these ideals was not limited to the Shi‗ah

community. Now, America and the West are facing challenges and crises out

of the advent of Islamic groups in their most secure traditional bases in the

Arabian Peninsula as well as in each of the Arab and Muslim countries. In

the Southeast Asian Muslim countries what is happening is an indication of

triumph and increasing influence of Islamic parties. The propagation of the

undue term, ―fundamentalism‖ has not also been able to undermine the ever-

expanding momentum of this tide. In Lebanon, before the victory of the

Islamic Revolution, the activities of the Shi‗ah community and the religious

and Islamic groups to assert their identities were just confined to running a

few educational and charity institutions, and their struggles and resistance

against oppression looked feeble and won among the noisy hustle of the

leftist and rightist parties. Today, not only do the Muslim figures and forces

shape the frontline of the internal policies of this country confronting the

Quds-occupying regime, but also the position taken by the Hizbullah of

Lebanon as the strongest political and religious force in the country has

become internationally acclaimed. The resistance has faced the American

and Zionist plots in the region with defeat.

Inside the Palestinian Occupied Territories, in Quds and on the West

Bank of the Jordan River, the Islamic resistance inspired by the Islamic

Revolution with empty hands and with the power of faith has also led

Washington policies and the so-called peace process to a deadlock. This

came true in spite of the massive investments of the West and the submission

of certain Arab leaders and Palestinian organizations.

The ever-increasing rise of awakening and Islamism is not confined to

the Muslim countries. In most of the European countries, even in the United

States, the Muslims form the vastest religious and politically active minority.

An instance of the emergence of the new identity of the Muslim society in

x

these countries was displayed in the Rushdie Affair where the author and the

supporters of the blasphemous book, The Satanic Verses were condemned.

Basing on the existing realities and those about to happen, we could say

that the impact of the new tide of awakening among the Muslims that caught

the attention of various nations and societies on the function and role of

religion in the sphere of society and government is not confined to the

Muslims. Rather, revival of religious thinking; reappraisal of the values and

ideals of the monotheistic religions; the status and role of religion in the

modern system; the world‘s future regarding the failure of Marxism and the

collapse of the communist pole in the world; and the occurrence of social and

moral crises in the capitalist states are the issues that seriously engage the

minds of scholars and reformists. The approach of the world society, even

the statesmen and international organizations to subjects like the dialogue

among the followers of different religions, the dialogue among civilizations

and new fields of discussions on traditionalism, modernism and

postmodernism, are all signs heralding this transformation.

Today, no political expert is ignorant of the fact that the Islamic

Revolution in Iran and its effects on the region and the world have been one

of the decisive factors in the political and cultural developments in the past

two decades. Along this line, another fact acknowledged and highlighted by

the experts on international political and cultural issues is that the Islamic

Revolution in terms of its foundation and continuation is undeniably

intertwined with the views and leadership of a man who engineered the

architecture of the Revolution both in the field of its theoretical and

intellectual basis and in the domain of practice and methods of moving the

revolution forward. The expressive words of the Imam‘s successor who has

said, ―The Islamic Revolution is not known anywhere in the world without

Imam Khomeini‘s name‖, relates to this same fact. Of course, it is evident

that the victory of the Islamic Revolution and Imam Khomeini‘s successes

cannot be assessed isolated from its context, background and the

developments, which occurred in the Muslim world and Iran, especially in

the recent decades. The role of the religious reformists, thinkers and

movements, who paved the way for the growth and acceptance of the Islamic

Revolution in Iran and in the world by their theoretical and cultural jihad,

cannot be ignored. Anyhow, the establishment of the Islamic Republic in Iran

was the first concrete and practical consequence of the Islamic Revolution

and Imam Khomeini‘s ideals. Therefore, acquaintance with Imam

Khomeini‘s life and struggles, thoughts and ideals, works and legacies will in

fact be the first step to know the essence of the Islamic Revolution and its

xi

leadership. In fact, it is the main source of many of the current and future

developments in the spheres of culture and politics of the Muslim world in

the present and future era. Imam Khomeini must be called the architect of the

modern and Islamic civilization, which is in the process of formation.

Sahifeh-ye Imam

Naturally, studying Imam Khomeini‘s oral and written, social, political

and even personal and private works hereby presented in a collection called

Sahifeh-ye Imam is a way to understand the spiritual characteristics and the

dimensions of personality, religious and political traits and manners as well

as the personal and social relationships of the Supreme Leader of the Islamic

Revolution. Keeping in view the station of the Islamic Revolution and the

role of Imam Khomeini in the contemporary world, each of the works

included in the Sahifeh-ye Imam relates a jot of the unknown and known

aspects of the Imam‘s soul.

Family-related letters

Some of the works included in Sahifeh-ye Imam testifies that Imam

Khomeini, beyond the tumultuous world of struggle, politics and leadership,

possesses a subtle and gnostic soul, which is also thoughtful of the public

duties and human relationships. These works show that not only was Imam

an ideal role model in the realms of scholarship and ijtihad, struggle and

jihad, and politics and leadership for his disciples, but also his subtle soul

and his self-disciplined and dutiful personality urged him not to shirk his

duties in the non-political spheres. He was an idyllic spouse in his conjugal

behavior and in terms of gentleness and fidelity toward his wife. As both his

quest and fate led him to Ayatullah Thaqafi‘s home to select his partner for

all his sorrows and ecstasies, he remained committed to this first and last

selected one to the end of life and along all its ups and downs. A departure

for the obligatory hajj pilgrimage in his youth, a year of exile to Turkey and

a few trips of his wife to Iran for visiting the children and relatives (during

their sojourn in the holy city of Najaf, Iraq) were the few cases, during the 60

years of married life when he and his wife experienced separation. The

archive of surviving letters displays a deep, emotional and loyal relationship

replete with affection and mutual respect.

The letters of Imam Khomeini to his children and relatives show us

another aspect of a great soul, and it is that being a marja at-taqlid and a

religious patriarch and dealing with the leadership of the Revolution made

him considerate of the religious and moral duties regarding his relatives and

xii

children. Everything from the usual greetings to the treatment of problems,

benevolent admonition and counsel on the ways of life, recommending

people to learning, edifying the self, and any other issue found in Imam

Khomeini‘s personal letters, demonstrate his meticulousness and care on

performing all Islamic codes of ethics and decency regarding the relations.

The Imam‘s training strategy toward the children and his granting them

the right to choose and free will along with compassionate supervision can

all be observed in these writings. Among them, Imam Khomeini‘s letters,

decrees, and ethical treatises addressing Hujjat al-Islam Haj Sayyid Ahmad

Khomeini, owing to the special and unique role of this self-denying and

trustworthy son beside his father throughout the Islamic Revolution, are very

instructive and informative in political, social and moral aspects.

Religious Permissions Imam Khomeini‘s letters of authorization to a choice of people in the

financial and religious law [shar„iyyah wa hasbiyyah] affairs, either chosen

by himself or in response to individual requests for authorization, form

another part of Sahifeh-ye Imam. According to the principles of Shi‗ah

jurisprudence [fiqh], any expenditure of the religious payments and

management of the Islamic financial affairs during the period of occultation

of the twelfth Imam is not authorized without the permission of a fully-

qualified jurist; so it has been customary for the maraji„ at-taqlid to issue

letters of authorization for the qualified persons. The faithful pay their

religious dues through these representatives to their maraji„. The issued

authorizations indicate the scope of authority of the recipient of the

permission for expending the payments in the lawful religious ways. These

authorizations are granted to persons who meet the criteria of authority of

imitation [marjaiyyah] in terms of general qualifications, devoutness and

commitment, or their qualification is certified by two just informed persons.

It has been this relatively reliable method of collecting and expending the

religious payments that have protected the Shi‗ah jurisprudence, jurists and

seminaries throughout history from the harm of dependence on the

governments and from compliance with the whims and dictates of the

illegitimate rulers. It has facilitated a direct connection between the religious

scholars and seminaries on one hand, and the masses on the other hand.

Reciprocally, the people‘s relative awareness and supervision of their

behavior and acts have extremely minimized the possibility of penetration of

any unscrupulous elements into the body of religious leadership. We can

conclude from the collection of authorizations issued by Imam Khomeini and

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particularly from the letters written by His Eminence to his official

representatives that he has been diligent and scrupulous in issuing the

permissions. Except the cases of authorizations that have been issued for the

prominent and pious scholars or for the persons who were closely in contact

with and known to him, generally Imam has not issued any authorization

without a written endorsement of the just informed persons. An index of the

religious authorizations issued by Imam Khomini during the period of his

stay in the holy city of Najaf is included at the end of this volume (volume

one) of Sahifeh-ye Imam. The original copy of this index which is available

in the Imam‘s handwriting demonstrates his fastidiousness and organization

in such cases.

It should be mentioned that the religious permissions are only valid as

long as the beneficiary remains virtuous, and possesses the other attributes

required for being the lawful representative in collecting and expending the

religious payments, otherwise they will be automatically dismissed. In the

present collection, only the permissions are included of which a certified

copy has been available, while the number of the religious permissions

granted by Imam Khomeini exceed this. We hope those in possession of the

permissions or other literary works of Imam Khomeini would kindly send

this Institute a copy so that they will be included in the next editions.

Moreover, to maintain the brevity, and for the reason that this collection

exclusively contains the Imam‘s works, the letters of the religious luminaries

whose endorsement has led to the authorization, are excluded; such letters

are preserved in the archives of the Institute for Compilation and Publication

of Imam Khomeini‘s Works (ICPIKW).

Socio-political letters and telegrams Another component of Sahifeh-ye Imam is the telegrams and letters

written by Imam Khomeini to different persons, religious scholars, local and

foreign diplomats and political leaders, various political parties and societies,

and ordinary people, which embrace a variety of themes. The diverse

addressees of these letters and the vast span of time that they cover, beside

the variety of their themes and subjects, all add to the significance of these

letters as a part of the wealth of documents that relate fragments of the

history of the Imam‘s movement and His Eminence‘s positions and views on

different issues.

Among these letters, we cross upon records that have instigated some

developments in the course of the uprising and during the Islamic

Revolution. For example, the Imam‘s telegrams and letters to the Shah,

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Asadullah ‗Alam and Amir-‗Abbas Hoveyda, as well as his letters to the

maraji„ at-taqlid, „ulama, seminaries, political and religious associations in

the country and abroad, and heads of foreign states.

Fortunately, through the efforts made by the Imam‘s Memento (Haj

Sayyid Ahmad Khomeini) (r),1 the original manuscripts of many of Imam

Khomeini‘s letters and telegrams since the climax of the Islamic Revolution

in 1356 AHS (1978) till his demise has been collected and are available in

the Institute. Moreover, through the efforts of the Institute and the assistance

of his friends, a great deal of Imam Khomeini‘s correspondence in the years

preceding the victory of the Islamic Revolution has been recovered; all of

which together with the other works and records of His Eminence are hereby

published, with no alterations, in Sahifeh-ye Imam. However, it is needless to

say that due to different reasons like the unspeakable suffocating political

atmosphere in the Shah‘s regime especially the SAVAK‘s wariness of the

Imam‘s works, there have been a lot of letters and writings of Imam

Khomeini, not entirely collected, dating back to the earliest stage of his

struggle in the years 1340-1342 AHS [1961-1963] and the later periods. We

hope, through the Institute‘s constant investigations, the rest of Imam

Khomeini‘s letters and writings, which are still in the possession of

individuals or in the files of those involved in the Imam‘s movement, will

become available and published in the next editions, after the approval of

their authenticity and genuineness.

Decrees and orders A large number of decrees and orders of His Eminence Imam Khomeini,

as the marja of many of the Shi‗ah people and as the Great Leader of the

Revolution and the Islamic Republic of Iran have survived, which are exactly

printed in this collection.

The decrees published in Sahifeh-ye Imam include those issued for the

formation of the Revolutionary Council, the transitional government and

appointment of its members; confirmation of the Constitution; approval of

the presidential decrees; decrees on the foundation of different revolutionary

institutions; decrees for installing and deposing the judiciary, military, and

law enforcement officials, and the Leader‘s representatives in various

institutions and organizations; the military orders issued by him as the

Commander-in-Chief of the Armed Forces, as well as His Eminence‘s

1 The abbreviation, ―r‖ stands for the Arabic invocative phrase, rahmatullah „alayh,

rahmatullah „alayha, or rahmatullah „alayhim [may God have mercy on him/her/them], which

is used after the names of pious people.

xv

directives and orders issued in response to the requests of government

officials on diverse issues. Studying this part of the Imam‘s works, especially

observing the historical trend they have taken along with His Eminence‘s

messages and speeches, offers an overall view of the kind of his religious and

proficient, decisive and potent leadership and yet, unassuming and people-

based. Since some of Imam Khomeini‘s views and orders have been written

at the bottom of request letters of officials and inquirers, all or parts of the

original requests are published together with the Imam‘s response for a better

understanding of the issue.

Messages Imam Khomeini‘s different religious and political messages comprise

some of the most important written works of Imam Khomeini collected and

chronologically published in Sahifeh-ye Imam. Issuing and publishing these

messages was in fact the most important direct channel through which Imam

Khomeini kept in touch with the people and his followers. It was via these

messages that, during the Provincial and District Councils Bill affair, the

rising surge against the monarchial regime began and the Khordad 15, 1342

AHS (June 5, 1963) uprising started. All along the struggles of the Iranian

nation, these were the Imam‘s statements and messages that determined the

method of uprising, the rational and political bases, and its main concerns,

slogans and approaches in each of the strenuous stages of the Revolution.

When in 1356 and 1357 AHS [1977 and 1978] the Iranian nation‘s struggle

was heightening, each statement issued by Imam Khomeini from Najaf (in

Iraq) or Paris, which swiftly circulated all around the country, stood for a

general and national manifesto that determined the course of the Revolution,

and organized the revolutionary forces and the people around certain

objectives and maxims.

In his messages, Imam Khomeini did not just aim at invoking the heroic

spirits and encouraging the people to steadfastness and persistence on the

course of the Revolution. Rather, His Eminence, with his versatile and lucid

writing style, tried to increase the public religious and political awareness

regarding the current affairs, and to augment their insight concerning the

proponents and opponents of the Revolution inside the country and abroad,

so that they might be encouraged consciously to get involved in supporting

the objectives of the Revolution. The themes most conspicuous in Imam

Khomeini‘s statements include wisely foreseeing the schemes designed by

the Shah‘s regime and its Western supporters for suppressing the uprising at

each stage and making the effort to thwart them, warning against the

xvi

misleading slogans and positions in the course of the struggle, and highly

stressing the public concurrence over their shared religious slogans.

What was common in all of Imam Khomeini‘s messages, both before and

after the victory of the Revolution, was calling the people to supporting the

goals of the Revolution from the perspective of the religious and divine duty,

and with reliance on the people‘s role as the primary founders and owners of

the Revolution, with an exceptional emphasis on the youth.

It can be said that the strengthening of the people‘s faith and religious

beliefs as their key stimulus for political struggle and activities, and

‗observance of the religious duty‘ as its prominent figure are the very

institution and feature upon which Imam Khomeini founded his uprising and

which can be considered as the distinction between the Islamic Revolution

and other political movements in the contemporary history of Iran. Revival

of the spirit of belief in God and religiosity in the realm of social concepts;

revitalization of the movement-engendering Quranic themes such as

Imamate and wilayah [guardianship], jihad and martyrdom, validity of God‘s

sovereignty and His commands, precedence of the religious criteria and

rejection of the rule of taghut, and the inseparability of religion and politics

are the subjects which Imam Khomeini—basing on the authentic religious

sources, which are acceptable to the Iranian society and relying on the

method of the great leaders of Islam—was able through a discreet fusion of

reason and religion, and a realistic view of the exigencies and discourses of

the modern era and the efficient role of the element of time and space in

ijtihad, to establish a positive spirit on the culture of religion as the guide of

the followers‘ thought and action in the context of their beliefs and socio-

political activities. This became possible through Imam Khomeini‘s issuance

of successive messages and deliverance of several speeches. Therefore, the

most authentic texts for understanding the Imam‘s standpoints and methods,

as well as the course of the Revolution from the Imam‘s point of view are

these messages and speeches which are hereby chronologically published in

this valuable anthology.

The themes of Imam Khomeini‘s messages after the victory of the

Islamic Revolution include the following:

The formation of each of the institutions and foundations of the

Islamic Republic;

The formidable confrontation of the newly established government

with hundreds of conspiracies hatched by the enemies inside and

outside the country during the months and years following the

victory of the Revolution;

xvii

Encouraging the people to participate in the diverse elections to

determine their own destiny;

The mobilization of the Iranian nation to ward off the enemy‘s

aggression during the eight years of sacred defense;

Publicizing the slogan of ―the victory of blood over the sword‖ as the

most effective weapon in the unequal confrontations with the

enemies;

Inspiring the people for participation in rebuilding the country;

Issuing the emancipating messages of the Islamic Republic to the

other nations and calling the Islamic world to regain their dignity and

religious identity;

Inviting the Muslims to unity and struggle against the world

domineers;

Declaring the policy of ―neither East nor West‖ as a new way to

oppose the dominance of the capitalist and communist blocs;

Revealing the crimes of America and the Zionist regime and issuing

the religious edict on the obligation to support the Palestinian

people‘s uprising and liberation of Quds; and

Mobilizing the Muslim world against the publication of the

blasphemous book, The Satanic Verses, and in a nutshell, promoting

the spirit of self-confidence among the Iranian nation and the

Muslims of the world.

Some of the events happened in the last two years of his life were:

The brutal massacre of the hujjaj (pilgrims) in the Holy House of

God in Mecca;

The direct American intervention in the Iran-Iraq war;

The US missile attack on the Iranian passengers‘ airbus;

Saddam‘s extensive use of chemical weapons and the large-scale

bomb attacks on the cities;

The end of the Iraqi-imposed war on Iran;

The commencement of reconstruction and political development

periods;

The resignation of the Deputy Supreme Leader as well as some

major international events such as the start of the transformative

developments in the Soviet Union and the Eastern bloc; and

The expansion of the hegemonic policies of the West and America.

That is why the Imam‘s messages in the two last years (1987-89 [1366-

68 AHS]) have tremendous importance. The anticipation of the future state

xviii

of affairs in Iran, the region and the world, and the warnings and solutions in

the messages of this period, are particularly clear and vivid. Instances of

these are: the hajj messages, letter to Mikhail Gorbachev, message to the

maraji„ at-taqlid and seminaries (the charter for the clergy), the charter of

brotherhood, messages to the emigrants of the imposed war, and adoption of

the UN Resolution 598,1 as well as many others.

Apart from issuing tens of messages, Imam Khomeini did something

unprecedented. He left for the coming generation as a memento his entire

intellectual principles and ideals, and the gist of his stances on a well-

documented, analytical and detailed testament. This perennial work is, in

fact, a credited charter of his line and path. Eleven years2 hardly passed after

his demise, yet Imam Khomeini‘s religious-political testament has been

translated into more than 20 languages in millions of copies and published in

the farthest reaches of the world.

Speeches

A key element in Imam Khomeini‘s successful management and

leadership was his extensive relationship with the masses and various strata

of society. The complex link between realities and ideals, and the

establishment of relationship between theory and practice show the sagacious

and clear image of his leadership. Great theoreticians and idealists have

seldom attained their ideals. He did not merely depend on the scientific and

practical treatises in presenting and propagating his religious-political ideals,

and this is what made him a rare or even unique in the annals of religious

authority [marjaiyyah]. Just as he occupied a lofty position as a great

religious authority among his followers, he could be able to explain in plain

language deep religious concepts particularly the political and social aspects

of religion to his audience. Imam Khomeini‘s numerous messages at the

gathering of various strata of the people provided the possibility of direct

connection of the people with his ideas and views, and made them needless

of the official and unofficial interpretations of intermediaries, which are

mostly associated with the exercise of their personal views as well as

political and factional motives.

Though a renowned „alim in the realms of philosophy, gnosticism,

ethics, jurisprudence and its principles, and exegesis, and an adroit

1 UN Resolution 598: the UN Resolution that calls for both sides (Iraq and Iran) to

stop fighting, withdraw to the prewar borders, and submit to an international body to

determine responsibility for the war. 2 That is, 11 years at the time of publication of the original Persian version of this anthology.

xix

theoretician in the spheres of politics and culture whose political view

became the pillar and edifice of a modern political system in Iran, and whose

ideals and revolution made an undeniable transformation in the world

particularly in the Muslim societies, Imam Khomeini—contrary to the

dominant views of the scholars and theorists—did not confine his influence

and impact on the exclusive circle of the elite. Rather, he had such a

capability to personally establish and manage his theories in practice and to

convey his objectives to the masses in an easy-to-understand language

through interesting and influential speeches and earn their support to the

extent of offering their lives for the realization of the goals and ideals.

The trust of the Iranian people in the Imam‘s sincerity in his words and

deeds, which arose out of the long interaction and connection between him

and his followers, together with his personality attractions, and tranquil and

tranquility-giving and at the same time, unwavering and dignified

countenance, along with his compassionate and penetrating look, eloquent

and simple words, and his spiritual, religious and scientific dimensions are

among the factors that rendered his speeches wonderfully moving for his

addressees. Certainly, this deep, affectionate and direct relationship

between the Imam and the people, and his abilities in promptly conveying his

ideal values to the society had a crucial role in his successful leadership.

Accordingly, contextual analysis of the Imam‘s speeches and his knowledge

of the audience, and a comparison of the historical events of the Islamic

Revolution with the trend of his speeches and statements, and the study of

the aggregate of meetings and speeches, and the diversity of the groups and

strata will help the researchers in analyzing the realities of the Islamic

Revolution and in finding the reason behind Imam Khomeini‘s effective and

people based-leadership. For this reason, in compiling the Imam‘s speeches

and their publication in Sahifeh-ye Imam no literary or textual edition, or

change of any type, which is quite usual in the process of rendering speeches

into publishable written text has been undertaken.

Given that these speeches of Imam Khomeini were delivered in relation

to the existing realities and needs of the society during the various periods of

the Revolution, naturally a precise understanding of his purport and intention

calls for a proper understanding of the socio-political circumstances of each

period. Beforehand, in a bid to elucidate these circumstances, a trilogy

entitled, Kawthar consisting of the Imam‘s speeches with a brief account of

relevant conditions until Esfand 1357 AHS [February-March 1978] has

earlier been published by the Institute for Compilation and Publication of

Imam Khomeini‘s Works. Completion of this valuable work, which is

xx

actually a detailed history of the Islamic Revolution is foreseen in the future

programs of the Institute.

Interviews and dialogues

In the age of communications, the mass media‘s interviews with the

intellectual and political leaders with the aim of elucidating their viewpoints,

and dispel ambiguities and enigmas through answering the reporters‘

questions, is one of the effective means of establishing communication and

direction in the public opinion. Being aware of the importance of this

phenomenon and in the absence of restrictions, Imam Khomeini granted

unconditional audience to journalists and pressmen. The best part of his

interviews took place during his sojourn in Paris. As a result, the numerous

interviews by the leading world news agencies, radio-TV networks of various

countries, and Iranian and foreign newspapers and periodicals with Imam

Khomeini, and his concise yet categorical and well reasoned out answers to

the questions have become part of the compendium of the Imam‘s valuable

socio-political works, which in the present work have been presented to the

esteemed readers.

Imam Khomeini‘s perspicacity in promptly detecting the motives of the

interviewers, his prudence in giving answers, carefulness, truthfulness, and

transparency of viewpoints, which give no room for hue and cry, ambiguity-

mongering and abuse can be easily discerned from the interviews to him.

Although the nature of the extensive communications of the media on

national and international figures—who at times are successively exposed to

the world‘s public opinion—is usually as such that due to the repetition of

their names, subjects and propositions, they rapidly fade away from the focus

of attention of the public opinion, this fact did not happen in the case of

interviews to Imam Khomeini. In fact, his most extensive communication

with his audience in the different countries of the world took place through

the successive interviews in Paris, which sometimes exceeded eight cases in

a single day. It was through these very interviews that a few months before

the victory of the Islamic Revolution, the Imam averred to the world his

religious-political standpoints concerning the essence and foundations of the

government he intended to establish, the way of the future political system of

Iran in dealing with international issues, relations with other countries, and

the principles governing foreign policy and the gist of the Islamic republican

system. It was in the course of these interviews that Imam Khomeini—

through his effective reasoning—was able to decisively put to question in the

world‘s public opinion the legitimacy of the monarchial regime in Iran as

xxi

well as the legitimacy of the support rendered by the Western world and its

protectors. Thus, despite all the endeavors and meetings that the American

leaders and Western countries did to prevent the fall of the Shah and collapse

of the monarchy, through Imam Khomeini‘s exposé, which usually used to

take place in relation with the world mass media, the world‘s public

opinion‘s sympathy to the Iranian nation rapidly surfaced.

It was in the course of these interviews that religion and the political

thoughts of Islam were presented for the first time as the ideology of struggle

and revolution, and as the practical solution in administering the society—

and this was realized through the language of a spiritual and beloved leader

in tens of international radio-TV networks and periodicals of mass-

circulation. This phenomenon initiated the vehement emergence of the

religious thought in the discourses of the day, and the advent of new Islamic

and religiously oriented institutions in the arenas of contemporary political

and intellectual challenges. Even the extensive destructive propaganda of the

anti-revolutionary quarters failed to hinder the advancement and impacts of

Imam Khomeini‘s ideals on his large audience.

Thus, due to his style of dealing with the numerous questions—keeping

in view the diversity of views and motives of the interviewers some of whom

were bent on weakening the stance of the Revolution and besmirching its

leadership‘s personality—and owing to the purport of the Imam‘s answers

which contain his viewpoint on the most fundamental issues of the

movement and its internal and external goals, and more importantly, because

of the fact that these viewpoints gave rise to the emergence of a new trend in

the cultural and political geography of the Islamic world and Iran, a study of

these interviews to Imam Khomeini is of immense import for the researchers

of the Islamic Revolution. Another point that can be found in the study of the

Imam‘s interviews is the constancy of his conviction and coherence of the

basis of his political thought with such cohesion, consistency of views and

unity of opinion and without variation and change of stances. This is while

there is usually contradiction in words and change in the stances of the

people who are frequently questioned and judged by the public opinion.

The Imam‘s talks with state leaders and their envoys have so many

instructive points. Examples are his reception of the Elysee Palace‘s envoys

during his stay in Paris; holding talks with mediators of the American

government; his type of treatment and statements in his first meeting with the

ex-USSR‘s ambassador; his meeting with Yasir ‗Arafat and Palestinian

leaders; and his meeting with Edward Shevardnadze as Gorbachev‘s special

xxii

envoy who carried the latter‘s reply to Imam Khomeini‘s famous message;1

dialogue with leaders of the Muslim countries and other foreign political

figures—which from the point of view of the statement of the two sides and

the extremely simple and unbelievable reception—and the Imam‘s self-

confidence and proficiency in the arena of discussion are among the different

informative aspects for the Third World statesmen and leaders particularly

that of the Islamic Republic. Certainly, such disposition and style of Imam

Khomeini have multiplied a hundred times the Iranian nation‘s sense of

identity and self-confidence in the arenas of confronting the formidable

enemies of the Revolution and defending the Islamic country.

Sahifeh-ye Nur and Sahifeh-ye Imam

So far, Imam Khomeini‘s speeches and messages have been published in

hundreds of works under various titles and styles (summarized or complete,

thematically or chronologically) in manifold languages by his devotees and

cultural institutions both inside and outside Iran. Undoubtedly, these works

particularly his socio-political works are among the published works with the

highest circulation in Farsi language. Among the published books from Imam

Khomeini‘s general works (before the establishment of this Institute), some

have been outstanding.2

Despite the demerits and defects which can be seen and have been the

point of some criticisms in Sahifeh-ye Nur, it should be stated that this work

from the time of publication of its first volume up to now has so far been the

most comprehensive reference for the researchers and those interested in the

works of Imam Khomeini. Worthy of acknowledgment are the valuable

efforts and endeavor of the compilers of Sahifeh-ye Nur from the Ministry of

Culture and Islamic Guidance, and the Organization of Islamic Revolution‘s

1 See A Call to Divine Unity: Letter of Imam Khomeini, the Great Leader of the Islamic

Revolution and Founder of the Islamic Republic of Iran, to Mikhail Gorbachev, Leader of the

Soviet Union, 2nd ed. (Tehran: The Institute for Compilation and Publication of Imam

Khomeini‘s Works, 2003). 2 Some of these outstanding books are as follows:

The book, Ava-ye Inqilab [Voice of the Revolution] consisting of a selection of letters,

statements and speeches of Imam Khomeini which has been published by Sayyid Hamid

Ruhani in 1355 AHS (1977).

The first volume of the valuable book, Barrasi va Tahlili az Nahdat-e Imam Khomeini [A

Study and Analysis of Imam Khomeini‘s Movement] which has been published in 1356

AHS (1978). In terms of its presentation of the documentary bases of Imam Khomeini‘s

struggles, speeches, dialogues, and messages (from the beginning up to the middle of year

1345 AHS) along with an analysis of the events relating to the Imam‘s movement, this

book occupies particular importance. The second and third volumes of this book have also

been published after the victory of the Islamic Revolution whose analysis of the events

related to the Imam‘s movement has been extended up to the eve of the victory of the

Islamic Revolution.

The book, Majmu„eh-i az Maktubat, Sukhanraniha, Payamha, va Fatawa-ye Imam

Khomeini [A Collection of Imam Khomeini‘s Writings, Speeches, Messages, and Edicts]

(From the Second-Half of 1341 AHS up to the Migration to Paris). Some parts of this book

have been published abroad prior to the victory of the Islamic Revolution under the title,

Khomeini va Jonbesh [Khomeini and the Movement].

The book, Tali„eh-ye Inqilab-e Islami, consisting of a collection of Imam Khomeini‘s

interviews up to 1358 AHS (1979). Through the effort and supervision of the Imam‘s

Memento, Sayyid Ahmad Khomeini (may Allah have mercy on him), his book has been

compiled and published by the University Press Center in 1363 AHS (1984).

The 22-volume anthology entitled, Dar Justoju-ye Rah az Kalam-e Imam [In Search of the

Path through the Words of Imam Khomeini]. This work being the first subject-based

anthology which is relatively comprehensive has presented Imam Khomeini‘s guidelines

from 1341-61 AHS (1963-82) in 22 subject-based sections. Every section consists of a

general political-cultural subject.

The book, Payamha, Sukhanraniha va I„lamiyyehha-ye Imam Khomeini [Imam

Khomeini‘s Messages, Speeches, and Statements]. The Nur Research and Publication

Foundation has published in this book Imam Khomeini‘s works from the beginning up to

1362 AHS (1983) in seven volumes.

The 22-volume anthology, Sahifeh-ye Nur, and its new edition along with supplements. For

a complete information on the publication of Imam Khomeini‘s works, see Kitabshenasi-ye

Hadrat Imam Khomeini [Imam Khomeini‘s Bibliography], Hudur Quarterly Journal, Nos.

5-6 (1371 AHS), published by the Institute for Compilation and Publication of Imam

Khomeini‘s Works (ICPIKW). In that article, 233 books have been introduced.

xxiii

Cultural Documents, and the dear ones who have rendered valuable

assistance in the different stages of compilation and publication of this work

for all those who have benefited from this pathway to the treasure of the

Imam‘s literary works in their research, seminars, speeches, and references.

Among the merits of Sahifeh-ye Nur are its lengthy introduction by Ayatullah

Khamenei, lucid titles, chronological arrangement, table of contents, skillful

editing, as well as relative comprehensiveness.

The defects and shortcomings of the Sahifeh-ye Nur can be attributed to a

number of factors. A considerable part of Imam Khomeini‘s works is not

included due to the compilers‘ lack of accessibility to it. In numerous cases,

owing to the unavailability of the original handwritten messages and letters,

and the recorded tapes of speeches and interviews, the printed texts on the

newspapers have been used which, due to the presence of plentiful

typographical errors, inconsistencies have also been reflected in the Sahifeh-

ye Nur. There have been mistakes in the dates of some works of the Imam in

the Sahifeh-ye Nur caused by numerous and at times inconsistent citations in

the newspapers. As SaHifeh-ye Nur has been published gradually, every

xxiv

volume ends with a separate table of contents; so, in order to find a specific

subject one had to refer to all the 22 volumes. Yet, the publication of Miftah-

ye Sahifeh-ye Nur [The Guide to Sahifeh-ye Nur] by the Institute in 1372 AH

[1993] got rid of this flaw. In addition, in this series‘ new edition published

some years ago, the Organization of Islamic Revolution‘s Cultural

Documents has removed some of the previous defects.

In a bid to present a complete series of all the literary works of Imam

Khomeini and keeping in view the main shortcomings and defects existing in

the Sahifeh-ye Nur, the Institute has published the present work entitled,

Sahifeh-ye Imam. During many years in the different departments of this

Institute, the existing texts in the Sahifeh-ye Nur, newspapers, periodicals,

and books have been collated with the cassette recorded tapes, handwritings

and original manuscripts of Imam Khomeini‘s works which are at the

disposal of the Institute, and the final text is meticulously selected. All the

date inconsistencies and other defects existing in the Sahifeh-ye Nur and

other sources concerning the identification of each of the Imam‘s works have

been investigated, and the authentic and final facts have been presented at the

beginning of each piece of work along with its identification (headings).

Apart from the mentioned points, the most important merit of the

Sahifeh-ye Imam over the Sahifeh-ye Nur and other published books on the

Imam‘s works is the inclusion of over 2,000 cases of his works and

documents from among the unpublished works of the Imam, which become

available for the public for the first time. The meticulous selection of the

indices (proper names, subjects and terms, Quranic verses and hadiths, etc.)

and their presentation in one volume (volume 22), which provides easy

access to selected topics and subjects of the first 21 volumes is another

feature of the Sahifeh-ye Imam.

The works not published in Sahifeh-ye Imam

For the following explained reasons, some of the Imam‘s works are not

present in the Sahifeh-ye Imam:

1. As one of the greatest religious-political leaders of the contemporary

world and having almost one century of fruitful life, it is natural that

during this long period Imam Khomeini had a bulk of

communications and correspondences, expressed opinions on various

issues, and had issued numerous writings and documents some of

which are definitely not recorded and preserved. Taking into account

the existing evidence, there are still existing personal documents in

the possession of individuals and in the books and libraries of those

xxv

in correspondence with the Imam. In spite of the efforts exerted to

access these documents, it is still to no avail. The existing index of

the Imam‘s letters at the beginning of the movement and the index of

religious permissions granted by him and other pieces of evidence

speak of the fact that the quantity of his letters, permissions and

general works is more than which has been compiled so far. In the

new edition of the Sahifeh-ye Imam, the works that would be

acquired will be included.

At any rate, Sahifeh-ye Imam is the most complete and

comprehensive work—all his cultural, political and social works—

consisting of those included in the Sahifeh-ye Nur and other sources,

as well as hundreds of other works published for the first time.

2. Books and writings of Imam Khomeini on various issues of the

Islamic sciences have been separately published by the Institute.

Therefore, Sahifeh-ye-Imam does not include the Imam‘s scientific

treatises and writings.

3. The Imam‘s poems are not included either, since they have already

been published in a collection entitled, Divan-e Ash„ar-e Imam

Khomeini.

4. Within the Imam‘s manuscripts, there are diverse notes—some

words or sentences—that are not classifiable under such headings as

letters, telegrams, decrees, statements, speeches, interviews,

permissions, etc. Some of these notes are points and hints, which

Imam Khomeini have jotted down to remember a point for his

message and speech while others contain points that caught his

attention when reading reports, newspapers and books, and listening

to the news from domestic and foreign media, and which he has

written as hints for investigation of the issue and subsequent follow

ups. Some of the notes relate to his daily routine, schedule of

meeting and appointment, and the like. Drafts of some decrees and

messages as well as changes in expression and corrected points on

some of the messages are among the miscellaneous notes which, due

to the publication of the final and complete text of such works and

other miscellaneous notes whose particular utility in their publication

cannot be conceived, are not published. It is to be noted that these

handwritings, and in general, the original manuscripts of all works of

the Imam are available at the Institute‘s archive, preserved in the

museum of his works and will be available for the public.

xxvi

5. Except some of the Imam‘s responses to some queries [istiftaat]

concerning important social or political issues, the other queries

posed by his imitators (followers) [muqallidin] on religious and

jurisprudential issues that form an immense bulk of materials, are not

published in the present series. Anyone interested in his edicts is

referred to his jurisprudential works especially Tahrir al-Wasilah,

Risaleh-ye „Amaliyyah, Manasik-e Hajj, Hashiyeh bar „Urwat al-

Wuthqa, as well as the collection of his Istiftaat.

6. During the Imam‘s marjaiyyah [religious authority] in Qum (Iran),

Turkey, Najaf (Iraq), Paris (France), and after his return to Iran, in

Qum and Tehran, his imitators have delivered him their religious

payments both directly or through his religious representatives, and

received receipts. The number of such receipts, which have been

issued with the seal and signature of the Imam, are so many and their

publication (in the Imam‘s socio-political work) does not have much

benefit for the public. As such, the receipts of religious funds have

not been included in the Sahifeh-ye Imam except some instances as

samples.

7. Obviously, the Imam‘s correspondences, discussions and secret

documents of meetings with the heads of the three branches of the

government, military commanders, and high-ranking officials of the

government on affairs pertaining to the war fronts and vital national

security issues, and confidential letters and documents whose legal

confidentiality still exist, are among the category of works which

cannot be published in the Sahifeh-ye Imam.

8. Quotations and memoirs of individuals: Naturally, this portion of

Imam Khomeini‘s statements and stances, which has been expressed

merely through quotations and in the memoirs of individuals and has

no other documentary basis such as manuscripts or recorded tape are

not included in the Sahifeh-ye Imam. This Institute is extensively

collecting and compiling these memoirs for publication.

Supplement to Sahifeh-ye-Imam

As the Imam‘s trusted secretary and medium, Hujjat al-Islam wal-

Muslimin Haj Sayyid Ahmad Khomeini used to offer the Imam daily with a

number of letters from various government officials, organs and offices that

used to ask for guidance on important matters; write exactly the views and

directives of Imam Khomeini through direct quotation and with the following

wordings, ―Hadrat Imam said, …‖ below the letters; and immediately convey

xxvii

the Imam‘s view to the concerned individuals. Obviously, these cases are

considered among the highly reliable documents on the Imam. Compilation

of these writings and their imminent publication as supplement to the

Sahifeh-ye-Imam are in the offing.

Acknowledgments

The richness and comprehensiveness along with precision and originality

in the compilation of Sahifeh-ye Imam renders it undoubtedly the most

complete and reliable source for the present as well as coming generations to

gain access to the stances and works of the Great Leader of the Islamic

Revolution. It will turn out to be one of the perennial politico-religious

works. The collection and compilation of this valuable anthology with the

eloquent foreword of the Supreme Leader of the Islamic Revolution, His

Eminence Ayatullah Sayyid ‗Ali Khamenei, and containing the works of

Imam Khomeini published in 22 volumes and consisting of 11,600 pages, is

the product of laudable efforts of the officials and colleagues at the Institute.

First and foremost, we have to mention the crucial role of the guardian

and custodian of the Institute, Hujjat al-Islam wal-Muslimin Haj Sayyid

Ahmad Khomeini. Apart from his role in establishing this institute through

his insight and in pursuing each of its extensive activities, he personally

allotted much time on this anthology, particularly during the stage of

checking the authenticity and genuineness of the unpublished documents. I

remember well the time when the Imam‘s Memento (Haj Sayyid Ahmad

Khomeini) badly suffered from eye disease, yet he did not give up checking

his documents to hasten the completion of the present series. His marginal

and explanatory notes existing in the archive speak of the importance he

attached to this compilation. It is regrettable and lamentable that in the Year

of Imam Khomeini (1378 AHS/1999) and at the time when his wish to

faithfully publish the complete anthology of the Imam‘s works has been

realized, we are deprived of the blessings of the treasure of secrets, the

people‘s sincere and beloved countenance, and relieving aid of the

Revolution. May his soul rest in peace.

We also have to extend our sincere gratitude to the scholars and thinkers

who have shared their valuable experiences in the consultative and policy-

making councils of the Institute for the publication in the best possible means

of the Imam‘s works such as the Sahifeh-ye-Imam—particularly His

Eminence Sayyid Muhammad Khatami who have shared his great ideals and

directives in a number of meetings (before his presidency) in the Institute and

magnanimously accepted the chairmanship of the First International

xxviii

Congress on Imam Khomeini and the Revival of Religious Thought. After

his assumption of office as President, he has always been a patron and

benefactors of the Institute and its programs.

Following the demise of the Imam‘s Memento, which naturally

interrupted the publication of this anthology, his nurtured son, His Eminence

Hujjat al-Islam wal-Muslimin Haj Sayyid Hasan Khomeini became our guide

with the same level of prudence and resolution. The numerous occupations

and relations needed in assuming the lofty status of his father as the torch

bearer in preserving the name and memory of Khomeini the Great in the

honorable household of the Imam and his serious preoccupation with studies

in the high levels of religious and modern sciences has been a hindrance in

his worthy supervision and guidance of the affairs of the Institute and the

Imam‘s mausoleum. The completion of the preparatory stages and the

publication of the entire Sahifeh-ye-Imam were made possible thanks to his

efforts and meticulous supervision. For the publication of this anthology, we

are equally indebted to the efforts of the supervisor of the Institute and

mausoleum of the Imam, Hujjat al-Islam wal-Muslimin Muhammad-‗Ali

Ansari who assumes the responsibility of forming the organizations and

guaranteeing the legality, financial credibility and other needs of the two

mentioned institutions.

It is evident that the collection and authentication of thousands of works

and documents published in this blessed Sahifeh; collating the manuscripts;

transcribing the recorded tapes; editing; typesetting; proofreading; citations

and annotations; table of contents and indexes; compiling the precise

information of the introductory headings; and finally, the printing, binding

and distributions of the 22-volume Sahifeh-ye Imam cannot be done by only

a single or few individuals. For the accomplishment of this gargantuan task,

we are indebted to the untiring efforts of tens of individuals from our

colleagues in the different departments of the Institute and the cooperation of

a large group outside the Institute.

In conclusion, it is to be noted that notwithstanding the meticulousness

and efforts exerted at the different stages of compilation of the Sahifeh-ye

Imam, since the typesetting, printing and publication of the anthology of the

Imam‘s works were done at once and within the framework of a few months

rigid program of the current year [1378 AHS/1999] named as the Year of

Imam Khomeini, it is expected that in such magnitude and scope, the

possible existence of errors and shortcomings is naturally inevitable. As

such, we do request the esteemed researchers and readers of this anthology to

xxix

let the Institute benefit from their constructive suggestions and views in

dealing with these cases.

We wish for the incessant exaltation of the pristine Islam; promotion of

the ideals, memory and name of Imam Khomeini; progress and authority of

the Islamic republican system; and honor and glory for the noble nation of

Iran. May glory and victory be yours in following Imam Khomeini‘s line.

Hamid Ansari

Director

The Institute for Compilation and Publication

of Imam Khomeini‘s Works

1

Letter Date: Circa 1933 [1312 AHS / 1351 AH]

Place: Mr. Nasrullah Khalkhali‘s home, Najaf

Subject: Greetings and expressing eagerness for meeting

Addressee: Unknown1

Dearest friend,

I have always remembered you and prayed for you. May you always be

happy and in good health, God willing. I miss you so much that if there were

not any limitations, I would like to go back home through Qazvin to pay you

a visit. As for you, you have totally forgotten your friends and crept into

solitude; if not, as the way between Qazvin and Qum is not so long, you

could come over on a trip. If you are not—may God forbid—on speaking

terms with Hadrat Masumah („a),2 you may choose not to visit the shrine

[but only visit us]! Anyway, I wish you good health and I will be visiting the

shrine for you. I hope Allah, if He desires, will bring things about as you

wish. During the time that I had the honor of visiting the holy shrines, I spent

a few hours with your esteemed son. He was fine, thanks to God. Presently, I

am at Aqa Shaykh Nasrullah‘s3 home in the Holy City of Najaf and as Hadrat

Aqa Sayyid Abu Turab Qazvini (may his blessings last) is setting off, I

decided to take up your time, dropping you a few lines. I hope you pray to

God for me. As I have been told your murad [spiritual guide] has an ailment.

I hope he is getting over it by now. If Aqa Shaykh Mujtaba4 is in Qazvin,

please give him my regards. May your days of glory last long!

Sayyid Ruhullah Khomeini

1 Perhaps Sayyid Abu‘l-Hasan Zarabadi or Sayyid Abu‘l-Hasan Rafi‗i Qazvini. 2 It refers to Fatimah al-Masumah, the sister of the Eight Imam ‗Ali ar-Rida („a). Hadrat: The

word Hadrat is used as a respectful form of address. The abbreviation, ―„a‖ stands for the

Arabic invocative phrase, „alayhis-salam, „alayhimus-salam, or „alayhas-salam [may peace be

upon him/them/her], which is used after the names of the prophets, angels, Imams from the

Prophet‘s progeny, and saints („a). 3 Nasrullah Khalkhali. 4 Shaykh Mujtaba Qazvini.

2

Letter Date: Circa April 1933 [Farvardin 1312 AHS / Dhul-Qadah 1351AH]

Place: Beirut, Lebanon

Subject: Family-related

Addressee: Khadijah Thaqafi1

My beloved wife,

My dear! I have always remembered you ever since I was separated from

my dear sweetheart and source of confidence and your beautiful countenance

has been portrayed on the mirror of my heart. My darling! May God keep

you safe and sound under His protection! Although things may be a little

unpleasant, I am getting along; whatever has come about so far, however, has

been alright and now I am in the beautiful city of Beirut.2

I really wish you were here. There is a beautiful scene of the city and the

sea. Alas! My dear beloved is not here with me; then how enjoyable the

scene would be.

Anyway, it is the second night we are waiting for the ship. It seems that a

ship is going to depart tomorrow, but since we have arrived a little late, we

should wait for another one. For the time being, we are left in ambiguity.

May God, by the glory of my chaste ancestors, give success to all of the

hujjaj [pilgrims] to perform their pilgrimage! We are a bit worried in this

regard but in terms of health I feel well and even better and healthier than

before, thanks to God. It has been a wonderful trip. I really miss you very

much beside me. I also miss your son.3 I hope both of them

4 are happy and in

good health under your care and the protection of God, the Exalted. In case

you write to the gentleman5

and the ladies,6 give them my regards. I will be

visiting the holy places for all of you.

Give my regards to esteemed Ms. Shams-Afaq7

and through her to the

Doctor.8 Give my regards to Khavar-Sultan and Rubabeh-Sultan. Please

1 Imam Khomeini‘s wife, known as Quds-Iran. 2 Departing for Saudi Arabia by ship for the hajj pilgrimage. 3 Sayyid Mustafa Khomeini who was three years old at the time. 4 It refers to Aqa Mustafa and Imam‘s other child who had not been born yet at the time. He

was born several days after the date of the letter while Imam was on hajj and was named ‗Ali.

He passed away because of an illness in his childhood. 5 Mirza Muhammad Thaqafi, Imam Khomeini‘s father-in-law. 6 Imam Khomeini‘s mother- and grandmother-in-law who were living at the time. 7 Shams-Afaq Thaqafi, Imam Khomeini‘s sister-in-law. 8 Dr. ‗Alawi.

3

have someone deliver the enclosed sheet to Mr. Shaykh ‗Abdul-Husayn. May

the days of life and glory last long!

Lovingly yours,

Ruhullah

P.S. The enclosed photo depicts me somewhat gloomy, as we have not yet

departed.1

1 It refers to the absence of the ship bound for Jeddah, Saudi Arabia.

4

Gnostic Letter Date: June 29, 1935 [Tir 7, 1314 AHS / Rabi‗ al-Awwal 27, 1354 AH]

Place: Qum

Subject: Gnostic-moral advices and confirmation of the philosophical-gnostic

competence of a student

Addressee: Mirza Jawad Hamedani (Hujjat)


O Lord! You are the Pure and I praise Thee. O He Whose ultimate peak

of Oneness cannot be reached by the wishes of the „arifin [gnostics], and the

seekers‘ thoughts fall short of attaining His Sacred Greatness! Your splendor

is too exalted to be penetrated and Your Names too pure to be captured in the

imagination by the ever-thinking.

Yours is the Essential Oneness in the status of Collective and Invisible

Presence and Yours is the individual unity in the nominal and archetypal

manifestations.1

You are the Worshipped One while You ‗worship‘, and You are the

Praised One while You praise. O God! We praise Thee, in your intrinsic

languages, in collectivity as well as existence,2 for Your favors which are

reflected in the mirrors of the visible and invisible (worlds). O He Who is

manifest while hidden and veiled when visible!

Help us and give us refuge from the evil of the Satan‘s‘s temptations—

that bandit along the path of humanity and guide of his friends down to the

abysses of the somber nature. O God! Guide us to the right path which is the

ultimate spirituality and the status where all the Beautiful Names [Asma‟ al-

Husna] assemble.3

O God! Extend Your infinite salutations to the beginning and the end of

the Light (which is the Prima Materia), and the manifestation, appearance

and substance of the Essence of Light; the one which is also the ultimate

spirituality as he approached (drew nigh), then gave up all determinations

(came down) and moved in grace (it was of the length of two bows), then

came close to be an entire curve with two arches of eternal Beingness and the

invisible sublime (or even nearer) or even closer than that which is the

position of „ama,4 or rather there is no position there—according to the most

authorized views; ―The phoenix is not a bird to trap; Lo! Gather up your

snare!‖5

O God! Extend salutations to his progeny who are the doorways of

divine manifestation and the revealers of the Divine Light; nay they are

themselves ―lights upon lights‖ and he is the root and the branch of the

Sacred Olive Tree and the Tree of the Outer Boundary, and He Himself is the

1 The station of the Divine Essence is a station that does not reflect in any mirror and the status

of Oneness is the Manifestational Essence of Being in a status in which all Names and

Attributes are absorved. The status of Unity is the status in which the Being conditioned by all

Names and Attributes manifests. 2 God the Almighty praises Himself in different statuses—in Words, Actions or Moods—that

is, He praises in the language of Essential Self, the language of the Divine Names and the

language of permanent archetypes in the divine knowledge. 3 The ultimate spirituality—a position between the total Oneness and the multiplicity of the

worldly things—is the position where the absolute guardianship [wilayat al-mutlaq] is

attained. This status is attained through the complete comprehension of the obligatory acts

[fara‟id]; and then the servant [of God] becomes His hearing and His sight; such a status has

been the highest point of the Most Noble Messenger‘s ascension [mi„raj] and is attained by

others by following him. 4 The Holy Prophet has been quoted in a tradition [hadith] as saying that the Almighty God

was in „ama‟ before creating the creatures, which has been much interpreted in different ways.

One of them is that it may mean the time when He was in the veil of Essential Names and

Attributes. 5 A poetical line from Hafiz Shirazi.

5

substance and the ultimate end of the Comprehensive Existence and the

Ultimate Truth.1

Special salutations to the one who has taken the Muhammadan

guardianship [wilayat al-muhammadiyyah] to its end, accepted (taken

possession of) the Ahmadan blessings, will appear with the Divine Portrayal

of the Lord just as his forefathers appeared with the servitude to Him since

servitude is a truth whose essence is Lordship. He who represents God in the

heavens and earth, and leads the apostles of the heaven‘s entourage,

encompasses the uniqueness of God‘s Names and symbolizes the primordial

and eternal manifestations, the long-awaited manifestation of the occulted

Hujjah (the 12th Imam), the essence of his predecessors and ancestors—may

our souls be sacrificed for him and may God include us among his

companions. O Lord! Curse his enemies who are the bandits along the path

of guidance and the misleaders of the nations to damnation and perdition.

Furthermore, man has been distinguished from the other creatures by an

ethereal divine essence and a God-given nature [ trah]; “the nature (framed)

1 The comprehensive existence is a world which is the focal point of the visible and the

invisible Names; it is another equivalent for ‗the perfect man‘, which contains all statuses.

6

of Allah, in which He hath created man”.1

And this primordial nature—from

one perspective—is the same trust, which is referred to in the venerated book

of God: “Lo! We offered the trust unto the heavens and the earth and the

hills, but they shrank from bearing it and were afraid of it. And man assumed

it.”2 It is the God-given nature which can perceive the Unity of God [tawhid]

in the three statuses (in His Essence, Attributes and Acts), or rather, the God-

given nature that longs for giving up all determinations and referring all

things to Him and doing away with anything excess even in His Names,

annihilating everything in Him; whosoever does not attain this position, has

abandoned the God-given nature and broken the trust, is ignorant of his

human status, and has been cruel to his self and God, Exalted.

And it is obvious to the people of the heart [ahl-e del] among the

virtuous sabiqun [pioneers in faith] that it is impossible to attain such a lofty

status unless you undergo spiritual and mental asceticism, and through

sincere, noble reflection of the heart, after cleansing your soul of the filth of

the natural world—for it is the status “which none toucheth save the

purified.”3

And this goal will not be realized unless one sets his will in

acquiring divine knowledge and restricts his vision to the Heavenly signs and

Names, then he becomes a person of the religious law [insan-e shar„] after

being a person of human temper [insan-e bashar]; nay of nature [insan-e

tabi„i].

So, O ye desire-bounded self who have your perpetual abode on earth!

Leave the dark bewildering house of ―matter‖ and migrate toward Allah who

is the point of collectivity [maqam-e jam„] and toward His messenger who is

the symbol of the collective Oneness [mazhar-e ahadiyyat-e jam„],4 so that

your death will meet you through God Almighty‘s confirmation and your

reward will be taken up by Him. Lo! This is the great salvation and the

Paradise of Essential Union [behesht-e liqa-e dhati], which is not observed

by the eyes and not heard by the ears and not perceived by any human heart.

O self! Be aware that you have emerged from the station of the

collectivity of names [maqam-e jami„iyyat-e asma] and the ultimate

spirituality. You are a stranger here, who has no other way but to return

home. So endear your home, for this devotion is the sign of faith as the

1 Surah ar-Rum 30:30. 2 Surah al-Ahzab 33:72. 3 Surah al-Waqi„ah 56:79. 4 When Being has communion with Unity, all Names and Attributes are manifested; and it is

the status of ‗Allah‘ the greatest of all Divine Names, who is the Lord of the perfect man, that

is the Holy Prophet; so he is the symbol of Collective Unity.

7

Master of the Jinn and Men [sayyid al-ins wal-jinn] (Imam ‗Ali) has been

quoted as saying.

Beware—may God, the Exalted, help you in both worlds—not to spend

your efforts in gaining bestial desires as it concerns the beasts of burden, nor

to involve in a competition in order to surpass your relatives and fellow

beings—even though it is excellence in knowledge and insight—as it

behooves the predators, nor to spend your energy on the superficial worldly

posts and expend thought and prudence on them as it is the station of Satan.

Moreover, do not even give much value to the external form of worships, to

the moderate or high character, to vague philosophy or ambiguous concepts,

to the rhetoric of the superficial Sufis and mystics and their rhymes, or to the

rumbling thunder of ‗the people of rough cloak‘ [ahl-e khirqah] and their

lightning (which claims to herald showers of wisdom). Take none of them as

your guiding star, for these are all double-fold darkening veils, one over the

other. Exerting your efforts in them will be death and damnation; following

these paths is outright loss, eternal privation and endless darkness.

But your endeavor should be toward God, the Exalted, and His kingdom

of heaven with your movements and pauses, thought and mind because you

are a traveler toward God and it is not possible to proceed on the feet of the

‗self‘. So, the only way is to travel on God‘s and the Messenger‘s feet.

Migrating from the home of the self is not possible on its own feet. As long

as you fare the way on the feet of your self, you have not left the land of the

self and have not started on your journey while you know that you are a

stranger on your journey far from home.

This is a recommendation to my own coarse, dark, idle self and an advice

to my successful friend, a man of wisdom, with a brilliant insight on the

extrinsic and intrinsic branches of learning and a precise insight on the divine

knowledge, the wise and scrupulous scholar Aqa Mirza Jawad Hamedani‖—

may God fulfill his wishes.

I swear I am not a man of knowledge and its seeker, yet I would like to

share to him whatever I possessed of the principles of the divine exalted

philosophy, and a part of what I had learned from the great scholars—may

God make their presence endure—and from the books of the knowledgeable

and spiritual scholars—may God be pleased with them. He (thanks to God

Almighty) attained the ranks of knowledge and mysticism and practiced the

doctrines of the intellect and faith. He (may God keep him safe) is gifted with

a fine inner being, a pure heart, a sound nature and fair thought, who has

worn the garment of knowledge and truthfulness, and we all trust in God in

both worlds.

8

I strictly counsel him, as we have been counseled by the great scholars of

wisdom and knowledge, to be sparing in exposing the secrets of these

insights to the incompetent—the deniers and the unworthy and those gone

astray from the path of truth and justice—for those short-sighted people have

a dull taste and an obscure mind, to whom knowledge and wisdom do not

offer anything but ignorance and misguidance, and the true gnostic

knowledge does not add save perplexity and loss, as God, the Exalted, has

said: “And We reveal of the Quran that which is healing and a mercy for the

believers though it increases the evil-doers in naught save ruin.”1

Beware and keep away—O brother in spirit and friend in mind—from

these phantoms who put on the pretension of civilization and modernism;

they are a herd of stampeding cattle, a pack of fierce wolves and man-like

demons who are more misled than beasts and more detestable than the Satan.

I swear by the Truth that they are so far from the civilization that if they go to

the orient, the civilization will flee to the occident; just as you would run

away from a lion, for their harm to humanity is more than cannibals.

And I repeat my request from him as to make mention of me agreeably in

the presence of his venerated Lord: “O Lord! Give unto us in the world that

which is good and in the hereafter that which is good and guard us from the

doom of Fire,”2

and keep us away from the company of the wicked mean

people. Accept the intercession of Muhammad and his pure progeny (may

God‘s peace be upon them).

This letter of advice was written by the sinner slave of God, Sayyid

Ruhullah, son of Sayyid Mustafa Khomeini (may God bless them both and

reward them and the faithful brothers with benevolence) on Saturday

morning 3 days before the end of Rabi‗ al-Mawlud 1354 AH.

1 Surah al-Isra‟ 17:82. 2 Surah Baqarah 2:201.

9

Letter Date: June 21, 1937 [Khordad 31, 1316 AHS / Rabi‗ ath-Thani 12, 1356 AH]

Place: Qum

Subject: Appointing Ayatullah Pasandideh as proxy for selling land, etc.

Addressee: Sayyid Murtada Pasandideh

I, the undersigned, Sayyid Ruhullah Khomeini hereby appoint Hadrat

-Islam Aqa Murtada1—may his sublime presence endure—as my

proxy to act on my behalf for selling all of the four and a half sixths of the

eight agricultural plots in the Shahneh district of Khomein, as well as four

and a half water-hours of the water of the Khomein aqueduct which His

Eminence has purchased jointly for me and her highness Hamdam Hindi.2

He

is also free to act as proxy, getting the sum paid and giving the pledge on my

behalf; His Eminence‘s signature will stand for mine.3


Rabi‗ ath-Thani 12, 1356 AH

1 Sayyid Murtada Pasandideh, Imam Khomeini‘s eldest brother. 2 Imam Khomeini‘s sister. 3 The postal stamp on the envelope is dated 2/28/1330 AHS which is contrary to the date on

the letter, i.e. Rabi‗ ath-Thani 12, 1356 AH The address on the envelope also shows that the

letter has been sent to Khomein to be received by ‗Ulya Mukarramah, Hadrat Aqa

Pasandideh‘s wife—may her grandeur last.

10

Gnostic Letter Date: February 16, 1939 [Bahman 27, 1317AHS / Dhul-

Place: Qum

Subject: Divine subtleties and mystical mysteries

Addressee: Sayyid Ibrahim Khui (Maqbarei)


All praise is due to God, who manifested Himself from the invisible

concealment of Identity (the status of Oneness) to the status of Nameness and

His Names of Essence appeared through the truth of „ama in the status of

Unity; all His qualities and Attributes united in the Occult Oneness and His

gifts wore the garment of unification on its inward aspect; Exalted and

Unique in terms of comparison, Approaching and Manifesting while

immaculate. His are the keys to the names of the invisible, and the seals to

the Truth of the divine endowment.

O God! You are Pure and Immaculate. You, whose peak of Oneness lies

out of the reach of the mystics‘ wishes and whose Identities‘ grandeur is

loftier than the fantasies of the adorers! Your Greatness is too eminent to let

any trespassers to pass, and your gifts are too blessed to be praised by any

praisers. Yours is Primordiality while Eternity is Yours and Ye are Eternal

while Primordial; so You are the Worshipper and the Worshipped. O God! I

praise and thank Thee in Thine ―five-fold languages‖—though You are just

One—for Thine blessings revealed in the visible and invisible worlds. You

who are manifest while concealed and concealed while manifest!

O God! We ask Thee for help and seek refuge in Thee, from the sneaking

Tempter, that bandit along the path of humanity who guides his followers to

the dark pit of nature. O God! Guide us to the right path, which is the

ultimate spirituality, and the position where all Sacred Names of God

assemble. Extend Your infinite salutations to the beginning and the end of

the Light (which is the Prima Materia), and the manifestation, appearance

and substance of the Essence of Light; the one which is also the ultimate

spirituality as he approached (drew nigh), then gave up all determinations

(came down) and moved in grace (it was of the length of two bows), then

came close to be an entire curve with two arches of eternal Beingness and the

invisible sublime (or even nearer) or even closer than that which is the

position of „ama, or rather there is no position there—according to the most

11

authorized views; ―The phoenix is not a bird to trap; Lo! Gather up your

snare!‖

Extend also Your salutations to his progeny who are the doorways of

Divine Manifestation and the sources of Light; indeed they are themselves

lights upon lights—“And He whom Allah hath not appointed light, for him

there is no light”1—especially send your salutations to the Seal of

Muhammadan Guardianship and the recipient of the Ahmadian blessings,

who will become the symbol of lordship after his fathers who symbolized

God‘s servitude; and in fact, ―It is true servitude whose essence is Lordship‖2

—the Imam who is the representative of haqq [truth] on earth and the

heavens, and whose existence is the treasure of the Ever-living God‘s

Names; the occulted and long-awaited Imam, the descendant and offspring of

the past awliya [saints] (may our lives be sacrificed for him). O God! Send

Your curse upon his enemies who are bandits along the path of salvation and

the leaders of the nations to the paths of damnation and misguidance.

Furthermore, the human being has been distinguished from the other

creatures by an ethereal divine essence and a heavenly nature [fitrah]; “the

nature (framed) of Allah, in which He hath created human”3

and this divine

essence—from one perspective—is the same trust which is referred to by the

Almighty: “Lo! We offered the trust unto the heavens and the earth and the

mountains, but they shrank from bearing it and were afraid of it. And man

assumed it.”4

It is this God-given nature which perceives the Unity of God

[tawhid] in the three statuses: Giving up all determinations and referring all

things to Him, doing away with anything extra even in His Names, and

annihilating everything in Him; whoever who does not attain this position

has abandoned the God-given nature and broken his divine vow, is totally

ignorant of the divine status, and has been cruel to God, the Exalted. And it is

obvious to the people of heart among the virtuous sabiqun [pioneers in faith]

that it is impossible to attain such a lofty standing unless you undergo

spiritual but sane asceticism—after cleansing your soul of base ―will‖ and

turning your face to the divine knowledge [maarif].

Then, O self who has your perpetual abode on earth! Leave the dark and

fearful house of nature and migrate toward Allah, the Exalted, Who is the

point of collectivity, and toward His messenger who is the possessor of the

1 Surah an-Nur 24:40. 2 A quotation from Imam as-Sadiq („a) in Misbah ash-Shari„ah. 3 Surah Rum 30:3. 4 Surah al-Ahzab 33:72.

12

Ahmadian heart of Oneness, so that when you are met by death—that which

is the end of all worldly forms—you‘ll be rewarded by God Himself. And in

your path to Allah, follow the word of your spiritual father (Ibrahim, the

Khalil [friend of God]), who says: “Lo! I have turned my face toward Him

who created heavens and the earth.”1 Lo! This is the great salvation and the

paradise of essence in unification with God, which [according to the Holy

Prophet (s)2] ―is not observed by any eyes and not heard by any ears and not

perceived by any human hearts.‖

O self! Do not be satisfied with the animal desires and lust, nor be with

the worldly offices, nor with your prayers and prostrations; do not be content

with the God-given physical beauty. Don‘t be happy with formal wisdom and

the dubiousness of divine philosophy [kalam], nor with the eloquence of the

superficial Sufis and mystics. Do not care much for the tumultuous claims

and delusions of the people of rough cloak [khirqah] for trusting them and

spending efforts in them is damnation, and, as the Lord‘s saint [wali] has

been quoted to have said, ―Knowledge itself is the greatest veils.‖ Nay,

conversely, your efforts have to be directed to Allah, the Exalted, your

Creator, Originator and Restorer—in all your moments and behaviors,

thoughts, observations, and wayfaring.

And this is my recommendation to my own dark self and also to my

friend and master, the knowledgeable scholar Aqa Sayyid Ibrahim Khui

known as Maqbarei, who has a luminous insight into divine studies and an

exact mind for the holy wisdom—may His grandeur last and God Almighty

lead him to the extreme ends of the mystics and the main goal of the seekers.

I humbly put forward to him whatever I had learnt from the great men and

the books of the wise people, which was of much benefit to him, until—

thanks to God—he has now fulfilled his wish and has worn the robe of piety

and righteousness. In God Almighty we trust, both at the beginning and at the

end.

And I again admonish him as we have been admonished by the great

scholars, not to reveal any of the secrets of the divine knowledge but to those

qualified, and to keep silent about the mysteries but in the proper circles.

God—Exalted be His Name—said, “And We reveal of the Quran that which

is healing and mercy for believers though it increaseth the evil-doers in

1 Surah al-An„am 6:79. 2 The abbreviation, ―s‖, stands for the Arabic invocative phrase, sallallahu „alayhi wa alihi wa

sallam [may God‘s salutation and peace be upon him and his progeny], which is used after the

name of the Holy Prophet Muhammad (s).

13

naught save ruin.”1 And I request him—may his glory last—to make

mention agreeably of me in the presence of His Lord and never to forget me

in his prayers; for praying is in fact a door open to the lovers of His Divine

Eminence.

“Our Lord! Give unto us in the world that which is good and in the

Hereafter that which is good, and guard us from the doom of fire.”2 O God!

Resurrect us along with the good and keep us away from the evil ones‘

companionship. Accept the intercession of Muhammad and his pure

progeny—may God‘s salutations be upon them.

Written on Dhul-Hijjah al-Haram 26, 1357 AH /Bahman 27, 1317 AHS

by the feeble servant of God, Sayyid Ruhullah, son of Sayyid Mustafa

Khomeini Kamarei.

1 Surah al-Isra‟ 17:82. 2 Surah al-Baqarah 2:201.

14


Place: Qum


Addressee: Mirza Muhammad Thaqafi1

Dear Sir,

May good health, happiness and glory be always with you by the will of

God. I am in good health, thanks to God…,2 but I don‘t know about Your

Eminence‘s health. I hope those of your family who were on a trip returned

home safe and sound. Please convey them my regards. I am looking forward

to receiving your noble letters. Haj Aqa3

had got the mathematics book and I

have it now as I got it back. I will send it forward if you like. Please just

write if there are any errands I can do for you. Please give my sincere regards

and good wishes to Aqa Rida.4 May your days of glory last.

Ruhullah al-Musawi

1 The Imam‘s father-in-law (author of Ravan-e Javid). The envelope reads: ―To His Eminence

Hujjat al-Islam wal-Muslimin Haj Mirza Muhammad Thaqafi (may his blessings last)‖. 2 This part is illegible. 3 Perhaps it refers to Sayyid Ahmad Zanjani. 4 The Imam‘s brother-in-law, Rida Thaqafi.

15

Message

Date: May 5, 1944 [Ordibehesht 15, 1323 AHS / Jamadi al-Awwal 11, 1363 AH]

Place: Qum

Subject: An invitation to uprising for the sake of God1

Addressees: The ‗ulama2 and the nation of Iran


―Say I exhort you unto one thing only: that ye awake, for Allah‟s sake, by

twos and singly.‖3

In these noble words, God, the Exalted, has expressed everything from

man‘s dark origins in nature to his ultimate destiny. It is one of the best

admonitions that the Lord of the worlds has chosen and recommended to the

humankind. This word (rising) is the only way of refining both worlds. It is

rising for the sake of God which has led Abraham („a), the Friend of God

[Khalil ar-Rahman] to the position of God‘s friendship, and released him

from the various appearances of the natural world.

―Like Khalil call for the certain knowledge [„ilm al-yaqin];

Say aloud, „I love not things that set‟.‖4

It is rising for Allah‘s sake that caused Moses, the Interlocutor with God

[Kalim Allah] to overcome the Pharaoh‘s entourage with a stick, topple down

their throne and kingdom, and led Moses to the Beloved‘s tryst [miqat] and

drove him to the position of Saq5 and Sahw.6 It is rising for God‘s sake that

caused the Seal of the Prophets (s) to overcome all the customs and beliefs of

the Age of Ignorance [yawm al-jahiliyyah] solely by himself to abolish the

idols from the House of God and to establish monotheism and piety instead;

1 The message is one of the most historic documents of Imam Khomeini‘s struggles and its

manuscript is kept in Waziri Library, Yazd. 2 „Ulama‟: Islamic scholars; plural form of „alim [Islamic scholar, learned man]. 3 Surah Saba‟ 34:46: 4 Surah al-An„am 6:76. 5 It means ―unconsciousness‖ and as a mystical expression it means ―annihilation‖ of the

seekers (wayfarers). 6 It originally means ―consciousness‖; here it means ―living through Allah after annihilation in

Him and return to nasut [the world of nature] for abiding by the order of God, the Glorious.‖

16

it also led that Sacred Essence [dhat-e muqaddas] to the position of ‗two

bows length or nearer‘ [from God].1

Selfishness and abandonment of rising for God‘s sake has made us this

wretched, and has caused the whole world to overwhelm us and has brought

Muslim countries under foreign influence. It is rising for personal interests,

which has suppressed the spirit of unity and fraternity in the Islamic nation. It

is rising for carnal desire that has divided the population of more than ten

million Shi‗ah such that they have become easy prey to a handful of lustful

office-holders. It is rising for the individual‘s sake, which caused an illiterate

Mazandarani2 to prevail over a group of millions, letting him exploit their

offspring and estates to his lustful ends. Rising for personal interest is the

reason why some street kids have now gained rule over the Muslims‘

belongings, lives and honor. Rising for the sake of lust is what has resulted in

the submission of the schools of science and knowledge to a handful of

immature children and has turned these centers of Quranic studies into

centers of obscenity. It is rising for the ‗self‘ that has submitted the mortmain

of the blessed seminary and religious institutions to a bunch of dishonorable

vagrants, without any resistance, and nobody dares to say anything in protest.

It is rising for the ‗self‘ that took the chadors of chastity away from the heads

of the chaste Muslim women, and this practice, which is against the law and

religion, is now being executed in the country and nobody speaks against it.

Rising for personal interests is the reason why the newspapers, which have

become the means for advertising immorality, follow the same plans which

have their origins in the sterile mind of the dishonorable Rida Khan, and

issue it among the people. It is rising for the ‗self‘, which has given the

opportunity to some of these unauthorized MPs to say whatever they like

against the religion and clergy and nobody dares to raise their voice against

it.

O Islamic clergymen! O divine „ulama! O pious scholars! O speakers of

the religion of the Friend (God)! You God-seeking pious ones! You Truth-

loving God-seekers! You honorable Truth-lovers! You patriotic honorable

ones! You zealous patriots! Read the admonition of the Lord of the worlds,

and accept the only way He proposes for reformation, and abandon personal

interests so that you will attain salvation in both worlds and embrace an

honorable life in both: ―Lo! There are zephyrs from God during your

lifetime. Behold! Turn your faces toward them.‖3 Today is the day when the

1 Surah an-Najm 53:9. 2 Rida Khan Pahlavi. 3 Bihar al-Anwar, vol. 68, p. 221; Kanz al-„Ummal, vol. 7, p. 769.

17

spiritual divine zephyr is blowing and it is the best time to rise for the

reformation; if you miss the chance and don‘t rise for God‘s sake and restore

the religious rites, a bunch of lustful vagabonds will prevail over you

tomorrow and exploit all your faith and honor to their own vain ends. What

excuse do you have in the presence of God today? You all witnessed the

books of an ignoble Tabrizi1 who brought insult to your faith and honor and

profaned Imam Sadiq („a) and the occulted Twelfth Imam (may my soul be

sacrificed for him) a great deal in the center of Shi‗ism and no words of

objection were issued by you. What is your excuse today in the court of God?

What is this weakness and misery that holds you? O honorable gentleman

who collected these pages and presented them to the „ulama and preachers of

the cities! Why don‘t you provide them with a booklet, for bringing them

together and uniting them for Islamic purposes, collecting their signatures, all

swearing that if in a corner of the country a profanity is directed against

religion, they would all rise in unison from every corner? You‘d better learn

devotion from the Bahai community who are in contact with each member

from the center even though he lives in a village, and would rise against the

slightest aggression toward him. When you failed to rise for your legal right,

the obstinate secularists got up and began silently to advertise against

religion from every corner and in no time they will prevail over you, who are

stricken by disunity therefore, you‘ll have harder times than during Rida

Khan‘s period. “…And whoso forsaketh his home, a fugitive unto Allah and

His messenger, and death overtaketh him, his reward is then incumbent on

Allah.”2


Jamadi al-Awwal 11, 1363 AH

1 Ahmad Kasravi, the author of some anti-religious books. 2 Surah an-Nisa‟ 4:100.

18

Letter Date: Circa 1948/9 [1327 or 1328 AHS / 1368 or 1369 AH]

Place: Qum

Subject: The need to strengthen the theological centers and the religious authority

[marjaiyyah] of Mr. Burujerdi; resolving the problems of the theological center

Addressee: Muhammad-Taqi Falsafi


I hope Your Eminence is healthy and fine by the will of Allah. Besides, I

feel the need to remind you of an important and vital issue, so that through

your faultless thoughts and eloquent spoken words you can do something

about it in accordance with the pleasure of God, the Exalted, and the

society‘s welfare. Of course, you are well aware of many an opportunity

missed and many a stronghold surrendered to the opponents by the Muslims,

remembering which leaves us nothing but remorse and sorrow. Muslims,

some out of ignorance of the global situation or under the influence of the

enemies‘ propaganda, and some in order to keep up their own businesses,

have fought and opposed the wise who wanted to make reform, and will be

opposing them until the Day of Resurrection. Now the only ray of hope left

for us is, on the one hand, the branch of propagation and preaching, which

you see in what conditions it is and what kind of people are unrightfully in its

charge, and on the other hand, there is the field of religious education in

which the branch of preaching originates. The solidity of religious education

is now maintained by the blessed seminary in Najaf, Qum, ISfahan, Mashhad

and some other cities, which are generally under the management and

auspices of His Eminence Ayatullah al-‗Uzma Burujerdi; and as far as I can

see these blessed seminaries are on the brink of liquidation because, on the

one hand, his proxies in the cities are generally ineffectual and on the other

hand, many of the „ulama of the cities prevent the religious funds from

reaching him; furthermore, in Tehran and some other cities some spiteful

persons publicize against him. What makes things worst is that His Eminence

himself doesn‘t agree to turn to the businessmen and merchants and to

describe the needs and requirements of the blessed seminary to them, the way

the late Ayatullah Isfahani and the late Ayatullah Qummi (may their souls be

sanctified) did. Furthermore, there are only a few who truly sympathize with

him and the blessed seminary. All these reasons together have given rise to

19

the current situation, in which, may God forbid, we may loose this stronghold

too.

It is some months now that His Eminence has been in debt; either for the

bread (i.e., sustenance) of Najaf and Samirra or for the monthly allowances

of the Islamic seminaries in Qum and ISfahan, and sometimes even for the

Mashhad and other places, too. In brief, while the expenses of the late Sayyid

(may God bless him) are an extra burden for His Eminence the expectations

remain the same and the religious funds do not reach him and are

misappropriated. You know well that Tehran is the center of all the legal

alms, contributing eighty percent of the whole income as I have heard; and

Your Eminence is well known to all classes of people and your eloquent

tongue is mainly effective with them; but mere preaching on the pulpit is of

no use. There is a need for a private council of the respectable and

benevolent merchants, asking for the help and support of the people like Mr.

aj Mirza ‗Ali-Naqi Kashani, Mr. Shalchi, Mr. Khosrowshahi, Mr.

Bazargan, Mr. Mustafawi, and whoever else you think as appropriate,

explaining the situation thoroughly; all hoping that, in the first place, they

could pay back His Eminence‘s debts quickly, and then, each of them truly

undertake contributing every month as much as they can afford. I fear that

the least delay and negligence may end in regret and loss. May God‘s peace,

mercy and blessings be upon you.

Ruhullah al-Musawi al-Khomeini

20

Open Letter Date: March 23, 1949 [Farvardin 3, 1328 AHS / Jamadi al-Awwal 22, 1368 AH]

Place: Qum

Subject: Inquiring about the establishment of the Constituent Assembly

Occasion: Rumors about Mr. Burujerdi‘s agreement with the establishment of the

Constituent Assembly

Addressee: Sayyid Husayn Tabatabai Burujerdi (the grand marja at-taqlid)1

His Eminence Ayatullah al-‗Uzma Haj Aqa Husayn Tabatabai Burujerdi—

may his benign existence for the Muslims endure:

The news has spread that there has been some negotiation among you

and some officials on the establishment of the Constituent Assembly as a

result of which you have agreed with its establishment. Regarding the impact

of such an assembly on the country‘s future and its religious, national and

social affairs, and due to the fact that it is not clear how unlimited the legal

powers of the members will be and what consequences this move will have,

we would like to humbly ask you to formally announce the truth behind the

news so that we may clearly know our religious duty.2

Ruhullah Khorramabadi,3

Murtada Hairi,

Sayyid MuHammad Yazdi,4

Ruhullah al-Musawi,5 and

MuHammad-Rida Musawi Golpaygani


1 Marja at-taqlid or marja in short: a scholar of proven learning and piety whose

authoritative rulings one follows in matters of religious practice. 2 Answering the above letter, Mr. Burujerdi wrote:

―In the Name of God, the Compassionate, the Merciful

Firstly, it is expected from the prominent „ulama‟ themselves to defend us against such

false propaganda. Of course, my interest in protecting the religion and the country‘s vital

interests is obvious to all and it is not necessary to announce publicly whatever is done.

Secondly, since the issuance of His Highness‘ (the Shah‘s) decree, I have repeatedly notified

him through different persons about the point that no changes should be made in the legal

articles concerning religious matters. Although the Interior Minister and Mr. Rafi‗ had

communicated His Highness‘ words to me, saying that not only there would be no changes in

the articles dealing with the religion, but also they would be concerned with their advancement

and consolidation. Nevertheless, in all of the sessions held on this issue, some of which have

been attended by a number of the prominent „ulama‟, I have said not a single word implying

my agreement. How can I declare anything about such an important matter, while there is

nothing clear about it yet?

Husayn al-Tabataba‘i‖ 3 Sayyid Ruhullah Kamalvand Khorramabadi. 4 Known as Muhaqqiq Damad. 5 Imam Khomeini.

22

Approved Law Date: September 29, 1949 [Mehr 7, 1328 AHS / Dhul-Hijjah 6, 1368 AH]

Place: Qum

Subject: Appointment of committees to attend to the theological students‘ affairs

and the examinations in the theological center


On Thursday evening, i.e. Dhul-Hijjah 6, 1368 AH, Their Eminent

„Ulama of Qum Seminary held a meeting according to Hadrat Ayatullah al-

‗Uzma‘s1—may he live long—order and the other Hujaj al-Alam‘s

agreement in which they resolved that each week three committees will be

organized, each of which will be accountable for a special task, as follows:

1. A committee for attending to the matters of the theology students and

the blessed seminary whose members are:

Mr. Sayyid Zayn al-‗Abidin, Mr. Haj Sayyid Ahmad Khwansari,

Mr. Haj Sayyid Muhammad Rida Golpaygani, Mr. Sayyid Abu Talib

Mudarrisi, Mr. Haj Mirza MuHammad Qummi, Mr. Haj Mirza

Mustafa, Mr. Sayyid Ahmad Zanjani, Mr. Haj Shaykh Abul-Qasim

Isfahani, Mr. Murtada Hairi, Mr. Haj Mir Sayyid Hasan, Mr.

RayHanullah, Mr. Haj Faqihi, and Mr. Murtada Qummi.

It should be added that the above mentioned gentlemen will

attend as routine, but under special circumstances, they will inform

all the three seminary faculties in order to help solve the unexpected

problem.

2. A committee for the high-level examinations of the newly-enrolled,

which includes the following members:

Mr. Murtada Hairi, Mr. Sayyid MuHammad Yazdi, and Mr.

Ruhullah Khomeini.

3. A committee for the examinations of the newly-enrolled for the other

levels, which includes the following members:

Mr. Sayyid Zayn al-‗Abidin, Mr. Fadil, Mr. Qadi, Mr. Haj

Faqihi, Mr. Haj Mir Sayyid Hasan, Mr. Shaykh Abul-Qasim Nahwi,

Mr. Hairi , Mr. Sahib ad-Dari, and Mr. Murtada Qummi.

1 Sayyid Husayn Tabataba‘i Burujerdi (a grand marja at-taqlid).

23

The above mentioned decisions were ratified by the vast majority of the

undersigned gentlemen:

MaHmud al-Husayni, Zayn al-‗Abidin al-Husayni al-Kashani, Ahmad al-

Husayni az-Zanjani, Mustafa al-Qummi, Sayyid MuHammad Yazdi,

Ruhullah al-Musawi, Fadil Muwahhid Lankarani, Hairi, Sahib ad-Dari,

Abul-Qasim Isfahani, Abul-Husayn Faqihi, Husayn al-Qadi at-Tabatabai,

Murtada Mubarqai, RayHanullah Golpaygani, Murtada Hairi.

24

Letter Date: June 5, 1952 [Khordad 15, 1331 AHS / Ramadan 12, 1371 AH]

Place: Qum

Subject: The need for resistance and not deserting the stronghold of criticism;

avoiding disunity

Addressee: Muhammad-Taqi Falsafi1


I would like to inform you that I was not aware of what has happened in

the capital because of not being in touch with news sources, the trip to

Hamedan and my limited social interaction. I felt very regretful after learning

about the incident. One is left confused as to what to do in the situation, what

1 Talking about the motive of agents of the Shah‘s regime in disturbing his preaching sessions,

which was the reason why Imam Khomeini sent this letter, Mr. Falsafi states:

―The day after the inauguration of the Arg Mosque, which was the first day of the blessed

month of Ramadan, and as had been my routine during the previous years to preach on the

pulpit after the noon prayer in the Shah Mosque and while being broadcasted live on the radio,

I entered the courtyard of the mosque and noticed that there were unusual circumstances.

There was a large crowd outside the building entrance; they started to shout slogans when they

saw me. I entered the mosque building and as the Quran was still being recited I sat down

beside the pulpit. The crowd had entered the building too and still continued to shout slogans.

There was no chance of preaching under the circumstances, so I went to the mosque library

through the studio room. The police was apparently given intruction to protect me against any

harm because some of the policemen were keeping guard at the library door and a few others

came inside. The crowd‘s actions and manner, especially in the month of Ramadan showed

that, firstly, they were not mosque-goers and the usual audience; secondly, they had been

―organized‖ to do that. The choice of the time and the place for causing disturbance was also

―planned‖. It turned out that the false news against me in Bakhtar-e Emruz [The West Today]

newspaper two weeks before the incident had been the groundwork for causing the incident to

appear as an unplanned move thereupon to claim that the ‗people‘ had prevented me from

preaching because I had spoken against Musaddiq. Anyway, I waited in the mosque office for

a couple of hours. The crowd didn‘t seem to be going to leave their clamor. They repeatedly

chanted, ―Long live Musaddiq,‖ ―Long live Kashani,‖ and ―Death to the movement‘s

enemies,‖ and so on. I should add that on the same day of the incident, Tehran military

headquarters issued a statement warning the preachers that they were not allowed at all to

speak about the political issues of the country, but only about the religious subjects. The

incident ended to the disadvantage of Dr. Musaddiq and his government. While Ramadan days

passed on and I didn‘t attend any preaching and people were deprived of listening to religious

speech and preaching, they were more and more provoked by anti-religious actions and

propaganda… Imam Khomeini was in Hamedan when the Shah Mosque preaching sessions

were closed down, and was informed later on.‖

25

hope there remains for rectifying the country and whom to trust. Anyhow,

Your Eminence should not leave your stronghold because of these mishaps.

The evil-doers have always wanted to intimidate people like you so that they

can do whatever they wish without any criticism.

The day when Rida Khan attacked the clergymen‘s turbans, I told one of

the prayer leaders, ―If they arrest you and strip the turban off your head and it

is time for prayers, go to the mosque for the prayers in the same appearance.‖

It is their ultimate wish that the mosque-goers give up and the religious ones

leave the stage for them to do whatever they wish. Anyway, these

happenings do occur for people and a great orator like you should not expect

to be immune from the attacks by the wicked all along his life. But we should

bear in mind that they accuse our fellow clergymen of these acts out of

malice and as the saying goes, ―They want to cut a diamond with a

diamond‖. You should be vigilant not to let others attain their ends because

of the disunity among us. May God‘s peace, mercy and blessings be upon

you.


26

Interview

Date: Circa December 22, 1952-January 20, 1953 [Dey 1331 AHS / Jamadi al-

Awwal 1372 AH]

Place: Qum

Subject: The city police‘s brutal assault on the people and theological students

Occasion: The protest of people and theology students of Qum against Mr. Burqai‘s

attendance at the Vienna Peace Conference1 and the insult brought to the religious

sanctities by the Tudeh Party sympathizers

Reporter: Amir Bahrami (Taraqqi magazine‘s correspondent)

[Mr. Bahrami (Taraqqi magazine‘s correspondent): Mr. Shaykh Fadlullah

Mahallati and I went to Ayatullah Burujerdi‘s residence for an interview at

2:00 pm and as His Eminence was not feeling well at the time, he directed us

to Mr. Haj Sayyid Ruhullah Khomeini—his formal representative on this

matter, to be given the information; so, I went to his home and after the usual

compliments I expressed my request. His Eminence said:]

The Ayatullah al-‗Uzma‘s opinion is that Burqai should leave Qum, which

is a religious city, and the ladies should not take part in the elections.

[He was asked about the number of people killed; he replied:] ―As far as I know there has been a person called Sayyid Muhammad2 who is

reported to be dead while 11 others have been injured. It is said that a few are

missing, too. I visited the Fatimi Hospital on behalf of Hadrat Ayatullah

Burujerdi on Monday and asked Dr. Pur-Karimi for the list of those

1 After Sayyid ‗Ali-Akbar Burqai‘s return from the Socialists‘ Peace Conference in Vienna

and the insults directed toward the sacred religion of Islam and the Shi‗ah authority under the

pretext of supporting Mr. Burqai, unrests broke out in Qum; while the Muslim people in a

gathering asked for his arrest and his being brought to justice, the armed forces started

shooting at them to silence the protests, as a result of which one person was killed and a few

injured. Mr. Burujerdi (the grand marja at-taqlid) appointed Imam Khomeini—who was

known as Haj Aqa Ruhullah at that time—as his investigator. Under these circumstances the

Taraqqi magazine reporter goes to Mr. Burujerdi in Qum to prepare his report. Mr. Burujerdi

states that if the reporter wants to know his opinion, it would be better for him go to Mr.

Sayyid Ruhullah Khomeini, his official representative. So the reporter goes to Imam Khomeini

and speaks with him, a part of which was published in Taraqqi magazine no. 32, 1331 AHS,

as is accounted here. 2 Sayyid Muhammad Hajjeh Forush, according to Taraqqi magazine‘s report (no. 32, 1331

AHS), about 30,000 people took part in his funeral procession.

27

examined and treated. When I got the list, I noticed that it was not a detailed

one (as it did not mention what had caused the injuries and the damages).

Consequently, I got furious and expressed my protest. After visiting the

patients I went to Ayatullah Burujerdi and reported the situation at the

hospital. He said, I will go to the hospital myself tomorrow, but due to his

ailment he could not go to the hospital. General Mudabbir, Mr. Malik

Ismaili, Dr. Mudarrisi and I went to the hospital where the medical

examinations were done again by Dr. Mudarrisi, revealing that a few have

been shot in the limbs, and some had been pierced by metal pieces on their

bodies, which remained unidentified (but according to General Mudabbir, the

pieces of metal belonged to tear-gas shells).‖

[I asked for permission from His Eminence to take a photo which he did not

accept. We left this religious „alim‘s company at 2:47 pm.]

28

Commendation

Date: Before 1954 [Before 1332 AHS]

Place: Qum

Subject: A comment on the writing conventions in Taqrirat-e Dars-e Falsafeh-ye

Imam Khomeini [Transcription Notes1 of Imam Khomeini‘s Philosophy Lessons]2

Addressee: Sayyid ‗Abdul-Ghani Ardebili

It is very good and comprehensive, but writing conventions have not

been well observed; for example, instead of ―wahdah and kathrah‖, ―wahdat

and kathrat‖ forms have been used, which are not correct in Arabic.

1 Taqrirat: literally, ‗assertions, utterances, recitals‘. It refers to a student‘s transcription of his

teacher‘s lectures on a certain subject in religious sciences including the former‘s views and

inquiries on the subject matter. 2 Imam Khomeini‘s handwriting is on the margin of a page in Taqrirat of his philosophy

lessons, which has been written by Sayyid ‗Abdul-Ghani Ardebili.

29

Letter Date: December 2, 1953 [Azar 11, 1332 AHS / Rabi‗ al-Awwal 24, 1373 AH]

Place: Qum




Rabi‗ al-Awwal 24

Dearest Sir,

It has been a long time now that I wanted to express my regards, but

didn‘t find the opportunity. Now I could at last find the time. I hope your

blessed being is happy and healthy, and you and your family are safe under

the protection of the awliya („a). Khanum2 Quds-Iran,3 the children and I

are all fine. Besides, His Eminence Mr. Murtada Hairi‘s daughter was

engaged to Mustafa4 on the day of the Prophet‘s birth anniversary,5 and

hopefully they will be married in the blessed month of Rajab. Please pray to

God, the Exalted, to make it a blessed occasion. Khanum6 and the children

send you their regards. We hope that Aqa Hasan7 and the other respected

sons8 are alright. May your days of happiness last long.

Ruhullah al-Musawi

1 Imam Khomeini‘s father-in-law. The envelope reads: ―To His Eminence Hadrat Hujjat al-

Islam wal-Muslimin Mr. Haj Mirza Muhammad Thaqafi (may his blessings last), Paminar,

Tehran. From: Khomeini, Qum‖ 2 Khanum: literally means ‗woman‘ or ‗wife‘. It is formally used as a title of respect for

women. 3 Imam Khomeini‘s wife, Mrs. Khadijah Thaqafi, known as Quds-Iran. 4 Sayyid Mustafa Khomeini who married Murtada Ha‘iri‘s daughter. 5 Rabi‗ al-Awwal 17 (birth anniversary of the Prophet). 6 Imam Khomeini‘s wife. 7 Hasan Thaqafi, Imam Khomeini‘s brother-in-law. 8 Rida, ‗Ali and Mahdi Thaqafi.

30

Letter

Date: February 11, 1955 [Bahman 22, 1333 AHS / Jamadi al-Awwal 17, 1374 AH]

Place: Qum




Dearest Sir,

By the grace of God, the Exalted, I hope you have recovered from your

ailment and soon there will be no traces of it left. Kindly inform me of your

health condition; though a few days back I asked Mrs. Najm Zaman2 who

informed me about your recovery, thanks to God. The family members and I

are fine. Quds-Iran3 sends you special regards. She has been so worried

about your health and urged me to send you her devotion and regards.

Mustafa4 sends regards, too. May your days of happiness last long.

Ruhullah al-Musawi

1 Imam Khomeini‘s father-in-law. The envelope reads: ―To His Eminence Hujjat al-Islam wal-

Muslimin Mr. Haj Mirza Muhammad Thaqafi (may his blessings last), Paminar, Tehran. From

Khomeini, Qum‖. 2 Imam Khomeini‘s sister-in-law. 3 Imam Khomeini‘s wife, Khadijah Thaqafi, known as Quds-Iran. 4 Sayyid Mustafa Khomeini.

31

Letter

Date: March 18, 1955 [Esfand 27, 1333 AHS / Rajab 23, 1374 AH]

Place: Qum

Subject: Greetings on the blessed Feast of Mab„ath1 and the coming of Nuruz

[Iranian New Year]



Dearest Sir,

I do extend special greetings to Your Eminence and the honorable family

on the occasion of the Seal of the Prophet‘s (s) appointment to Prophethood,

which happily coincides with the New Year, and ask God, the Exalted, for

your health and happiness. We would be grateful if you decide to spend few

days in Qum to relax and refresh and renew ties. Mrs. Quds-Iran3 sends

ample regards. His Eminence, Mr. Haj Sayyid ‗Abdul-Hasan Qazvini (may

his blessings last) has been here for some time now and has begun discourse

too. It seems that His Eminence is going to stay till the Blessed Month (of

Ramadan). May your days of happiness last long.

Ruhullah al-Musawi

1 Mab„ath: commencement of Prophet Muhammad‘s prophetic mission. 2 Imam Khomeini‘s father-in-law. The envelope reads: ―To His Eminence Hadrat Hujjat al-


Tehran. From: Khomeini, Qum.‖ 3 Imam‘s wife, Mrs. Khadijah Thaqafi, known as Quds-Iran.

32

Letter

Date: March 20, 1955 [Esfand 29, 1333 AHS / Rajab 25, 1374 AH]

Place: Qum


Addressee: Mirza Muhammad Thaqafi

My dearest Sir,

A few days ago—i.e., two or three days after my arrival here—I sent a

letter with an enclosed invitation. I presume that it may have not been

delivered yet. Having asked the mailman he said, it may have been

mistakenly delivered somewhere else and will be returned. Anyway, I don‘t

know what has happened and what to do. The other day I received a letter

from Khanum,1 stating that Mrs. Najmi2 has ailment, from which I hoped

she recovered by now. Please write back soon about her health and yours.

For the moment, there is no news from here. Give my heartfelt regards to His

Eminence Hujjat al-Islam Kashani.

Sayyid Ruhullah al-Khomeini

1 Khazin al-Muluk, Imam Khomeini‘s mother-in-law. 2 Najm-Zaman, Imam Khomeini‘s sister-in-law.

33

Letter

Date: April 5, 1955 [Farvardin 15, 1334 AHS / Shaban 11, 1374 AH]

Place: Qum




Dearest Sir,

By the grace of God I wish your worthy being is healthy and fine. As I

hear you have recovered from the ailment now, thanks to God. I do extend

my greetings to you on the two blessed occasions and ask God, the Exalted,

for you and your family‘s health. Khanum Quds-Iran2 and others are fine and

all send their humble regards. Aqa Hasan3 extends his greetings, too.

Ruhullah al-Musawi

1 Imam Khomeini‘s father-in-law; the envelope reads: ―To His Eminence Hadrat Hujjat al-


Tehran. From: Khomeini, Qum; Shaban 11, 1374 AH.‖ 2 Imam Khomeini‘s wife, Khadijah Thaqafi, known as Quds-Iran. 3 Hasan Thaqafi.

34

Commendation Date: November 10, 1955 [Aban 18, 1334 AHS / Rabi‗ al-Awwal 24, 1375 AH]

Place: Qum

Subject: Commendation on the book, Taqrirat-e Dars-e Usul-e Imam Khomeini

[Transcription Notes of Imam Khomeini‘s Lessons on the Principles of

Jurisprudence], authored by Mr. Subhani


―Praise be to Allah, Lord of the worlds and may God‘s salutations be

upon Muhammad and his pure progeny, and His curse be upon their

enemies.‖

Thanks to God for granting me the opportunity to accompany and

associate with an assembly of scholars and the intellectuals (may God

support them). One of them is the prominent and pious scholar, possessor of

brilliant thought and genuine wisdom, Mr. Mirza Jafar Subhani Tabrizi

(may God help him in pursuit of His pleasure and increase the likes of him).

His Eminence has made a great effort in gathering and explaining my humble

words in my discourses, being so well-organized and stylish. Praise be to

God, all these efforts have been turned into a book containing important

issues.

I ask God, the Exalted, for his success in completing the rest of the

discourses and striving in the path of truth and guidance.


Rabi‗ al-Mawlud 24, 1375 AH

35

Letter Date: September 12, 1956 [Shahrivar 21, 1335 AHS / Safar 6, 1376 AH]

Place: Qum




My dearest Sir,

By the grace of God, I hope that your blessed being is healthy and happy.

I am fine, as do the others, thanks to God. Fahimah2 suffered from

appendicitis for a few days, but, thanks to God, she is now alright. Khanum

Quds-Iran3 is also fine and sends you sincere regards. Kindly extend my

regards to the gentlemen and all my friends. Give my regards to Aqa Hasan.4

May your days of health and happiness last long! If you ever meet Mr.

Nakhjawani,5 please give him my regards and mention to him that I have

paid for some of the promised prayers and fasts to be performed, and now, I

am waiting for some other trustworthy ones who are on trips to return, then I

will pay them for the rest to be performed and will send him the receipt.

Due to the holidays there has been a delay in delivering the envelope.

Here I enclose the receipt for the payment of some of Mr. Nakhjawani‘s

prayers, to be handed over to him, please.

Ruhullah al-Musawi

1 Imam Khomeini‘s father-in-law; the envelope reads: ―To His Eminence Hujjat al-Islam wal-

Muslimin Mr. Haj Mirza Muhammad Thaqafi (may his blessings last), Paminar, Tehran.

From: Khomeini, Qum; Safar al-Khayr 6, 1374 AH.‖ 2 Zahra (Fahimah) Mustafawi, Imam Khomeini‘s daughter. 3 Imam‘s wife, Khadijah Thaqafi titled Quds-Iran. 4 Hasan Thaqafi. 5 Sayyid Ahmad Nakhjawani.

36

Letter Date: Unknown

Place: Qum




My dearest Sir,1

A few days ago Mustafa2 informed me about your ailment and your

recovery from it. I hope you are now quite fine and health and happiness

keep your company. Thanks to God, it is some time now that I have not had a

fever. I went through periods of illness and fever four or five times since my

return from Tehran, which has left me weak though I feel much better now,

thanks to God. I look forward to your prayers for me. Khanum and the

children are alright, thanks to God, and extend their courtesy. Please give my

regards to Aqa Hasan3 (may God keep him well). Finally, I wish Your

Eminence good health and glory.

Ruhullah al-Musawi

1 The envelope reads: ―To His Eminence Hujjat al-Islam wal-Muslimin Mr. Haj Mirza

Muhammad Thaqafi.‖ 2 Sayyid Mustafa Khomeini. 3 Hasan Thaqafi, Imam Khomeini‘s brother-in-law.

37


Place: Qum




My Dear Sir,

I send you my special greetings on the blessed occasions. I pray to the

Almighty God for Your Eminence‘s health and happiness. Thanks to God, I

am fine and remember you in my prayers. Khanum is also fine, thanks to

God. Mustafa2 is on a pilgrimage to the holy cities. May your days of

happiness last long.

Ruhullah al-

Musawi

1 The envelope reads: ―To His Eminence Hujjat al-Islam wal-Muslimin Mr. Haj Mirza

Muhammad Thaqafi (may his blessings last), Paminar, Tehran.‖ 2 Sayyid Mustafa Khomeini, the Imam‘s eldest son.

38

Letter

Date: Unknown

Place: Qum

Subject: Greetings and announcement of a trip in the near future

Addressee: Sayyid Muhammad-Taqi Shahrestani (Aqa Najafi)


Dear Sir,

Last night when Mr. Ishraqi1 returned from Tehran he stated that Your

Eminence had been ailing, though you felt better now, thanks to God. I hope,

God willing, that the last signs of illness will leave you altogether soon.

Thanks to God, I am alright and will leave for Tehran by the end of the

month and intend to stay where I did last year.2 I look forward to Your

Eminence‘s benevolent prayers. May God‘s peace and mercy be upon you.

Ruhullah al-Musawi

1 Shahabuddin Ishraqi. 2 A friend‘s home in Imamzadeh Qasim, Tehran (Shemiran).

39

Letter

Date: Circa 1961 [1340 AHS / 1380 AH]

Place: Qum

Subject: Inquiring about Mr. Kashani‘s health

Addressee: Sayyid Abul-Qasim Kashani


My dearest Sir,

I always ask God Almighty for the health of your blessed being. I hope,

God willing, that you will get well soon. I pray for Your Eminence and

inquire from friends about you. Since I left Tehran, I‘ve suffered from the

Malta fever several times and am still ailing. I do hope for your prayers. May

God‘s peace, mercy and blessings be upon you.

Ruhullah al-Musawi

40

Permission Date: April 6, 1961 [Farvardin 17, 1340 AHS / Shawwal 20, 1380 AH]

Place: Qum

Subject: Permission in financial affairs

Addressee: Sayyid Sajjad Hujaji

[In His Most Exalted Name

Hadrat Ayatullah al-‗Uzma Aqa Ruhullah Khomeini (may his benign

existence endure for the people):

As I sometimes deal with religious law affairs at my place of residence,

if you find it appropriate kindly grant me the permission to be in charge of

financial affairs, which is pertaining to the competent jurist to be in charge of

collecting religious funds, expending them in rightful ways, and to collect the

Imam‘s („a) Share,1 expending it for my sustenance and delivering the

remaining to Your Eminence.

Yours faithfully,

Sayyid Sajjad Hujaji

Shawwal 20, 1380 AH]


You are hereby granted my permission in the above mentioned matters.

Ruhullah al-Musawi

1 Imam‘s Share [sahm al-imam]: money paid to Imam al-Mahdi, or in the period of his

occultation, to the „ulama, for charitable disbursement.

41

Permission Date: May 17, 1961 [Ordibehesht 27, 1340 AHS / Dhul-Hijjah 2, 1380 AH]

Place: Qum

Subject: Permission in financial and religious law affairs

Addressee: Sadiq Ihsanbakhsh


―Praise be to Allah, Lord of the worlds; peace and salutations be upon

Muhammad and his pure progeny, and may His curse be upon all their

enemies.‖

It is hereby confirmed that His Eminence ‗Imad al-Alam wa Thiqat al-

Islam, the esteemed orator, Aqa Shaykh Sadiq Ihsanbakhsh (may his graces

last and God multiply the like of him) who has spent a part of his worthy life

acquiring knowledge and virtues, and, who is now one of the venerated

propagators of Islam and one of the esteemed scholars, is granted my

permission to be in charge of financial and religious law affairs whose

supervision is the duty of a fully-qualified jurist during the occultation of the

Wali al-Amr and Honor of the Day (may God expedite his glorious advent

and make us his ransom). ―So, he will be in charge of the mentioned affairs,

using the necessary caution.‖ His Eminence is also allowed to collect the two

blessed Shares delivering the Sadat‘s Share to its prescribed area, spending

the blessed Imam‘s („a) Share for his own living sparingly, expending a third

of the remaining for the promotion of the sacred religion of Islam and

exalting the Word1 of God, and to deliver the other two-thirds to this humble

servant to be expended in the seminary.

―And I advise him (may God assist him)—as we have been advised by

the pious predecessors—to keep company of piety, to evade carnal desires,

and to be meticulous in his worldly and afterworld affairs; and I hope he will

not forget me in his benevolent prayers.‖ May God‘s peace, mercy and

blessings be upon him.


Dhul-Hijjah al-Haram 2, 1380 AH

1 ―Word‖ [kalimah] has been used for various meanings, among them: the promise of truth;

monotheism; Islamic call.

42

Permission

Date: May 17, 1961 [Ordibehesht 27, 1340 AHS / Dhul-Hijjah 2, 1380 AH]

Place: Qum


Addressee: Sayyid Hashim Rasuli Mahallati




enemies.‖


Islam Haj Aqa Hashim Rasuli Mahallati (may his blessings last and God

multiply his like) who has spent a part of his worthy life acquiring

knowledge, is granted my permission to be in charge of financial and

religious law affairs whose supervision is the duty of a fully-qualified jurist

during the occultation of the Master of the Age (may God Almighty expedite

his glorious advent); ―so, he will be in charge of the mentioned affairs, using

the necessary caution.‖ He is also allowed to collect the blessed Imam‘s („a)

Share and the blessed Sadat‘s Share (may God multiply their blessed

progeny), spending a part on his own living sparingly, delivering it to its

specified cases, and to spend one-third of the blessed Imam‘s („a) Share in

promoting the sacred religion (peace be upon its propagators) after deducting

his own expenses, and to deliver the other two-thirds to me to be expended in

the seminary.



and to be meticulous in his worldly and afterworld affairs; and I hope he will

not forget me in his benevolent prayers.‖ May peace be upon you.



43

Permission

Date: May 18, 1961 [Ordibehesht 28, 1340 AHS / Dhul-Hijjah 3, 1380 AH]

Place: Qum


Addressee: Sayyid ‗Ali Ghayuri Najafabadi




enemies.‖


Islam Aqa Sayyid ‗Ali Ghayuri Najafabadi (may God Almighty always assist

him), is granted my permission to be in charge of the financial and religious

law affairs whose supervision is the duty of a fully-qualified jurist during the

occultation of the Master of the Age (may God expedite his advent). He is

allowed to collect the property with unknown owner, alms, and so on,

delivering them to their prescribed area. He is allowed to collect the blessed

Imam‘s („a) Share, spending a part on his own living sparingly, expending a

third of what remains in promoting the pure religion and exalting the Word

of God, and to deliver the other two-thirds to this humble servant to be

expended in the seminary.



and to be meticulous in all affairs he is granted permission for; and I hope he

will not forget me in his benevolent prayers.‖



44

Permission Date: May 18, 1961 [Ordibehesht 28, 1340 AHS / Dhul-Hijjah 3, 1380 AH]

Place: Qum

Subject: Permission in quoting hadiths and supervising religious funds

Addressee: ‗Ali Mukhtari


His Eminence ‗Umdat al-Fudala Mr. Shaykh ‗Ali Mukhtari (may his

blessings last) is hereby granted my permission to collect religious funds and

sums with unknown owners and other alms, to quote hadiths from authentic

books of the companions (may Allah be pleased with them), to collect the

blessed Imam‘s („a) Share, spending it in part on his own living sparingly, as

long as he is in charge of the religious law affairs, and on promoting the

sacred religion, and to deliver the remaining to this humble servant in return

of a receipt showing that the money is allocated to those deserving it. And I

advise him to be pious and meticulous in his worldly and afterworld affairs.

Peace [be with you].



45

Permission Date: May 23, 1961 [Khordad 2, 1340 AHS / Dhul-Hijjah 8, 1380 AH

Place: Qum


Addressee: Zayn al-‗Abidin Dhul-Faqari Isfahani




enemies.‖

It is hereby confirmed that His Eminence Murawwij al-Ahkam Aqa

Shaykh Zayn al-‗Abidin Dhul-Faqari Isfahani (may God always assist him),

who is one of the esteemed scholars and promoters of Islamic precepts, and

who is a trustee endowed with piety and righteousness, is granted my

permission to be in charge of the financial and religious law affairs whose


twelfth Imam (may God Almighty expedite his advent). ―So, he will be in

charge of the mentioned affairs, using the necessary caution.‖ His Eminence

is also allowed to collect the blessed Imam‘s („a) Share and the noble Sadat‘s

Share, delivering it to its prescribed area, and to spend the sacred Imam‘s

Share on his own living sparingly and to remit the rest to this humble servant

to be expended in the seminary.

―And I advise him—as we have been advised by the pious

predecessors—to keep company of piety, to evade carnal desires and to be

meticulous in those affairs; and I hope he (may God Almighty assist him)

will not forget me in his benevolent prayers.‖ May God‘s peace and mercy

be upon him.



46

Permission Date: May 24, 1961 [Khordad 3, 1340 AHS / Dhul-Hijjah 9, 1380 AH]

Place: Qum


Addressee: ‗Abd as-Samad Khui




enemies.‖

It is hereby confirmed that His Eminence ‗Imad al-Alam wa Maladh al-

Anam wa Hujjat al-Islam Shaykh ‗Abd as-Samad Khui (may his blessings

last and God multiply the like of him), who has spent a good part of his

worthy life acquiring religious knowledge, and who is diligent in promoting

the sacred religion and strengthening the precepts of the Khayr al-Anam1 (S),

and is endowed with virtues, is granted my permission to be in charge of the

financial and religious law affairs whose supervision is the duty of a fully-

qualified jurist during the occultation of the Wali al-Amr2 and Honor of the

Day (may God expedite his glorious advent); ―so, he will be in charge of the

mentioned affairs, using the necessary caution.‖ He is also allowed to collect

the blessed Imam‘s („a) Share, spending a part on his own living sparingly, to

spend one-third of the remaining for the promotion of the sacred religion and

exalting the Word of God, and to deliver the other two-thirds to this humble

servant to be expended in the blessed seminary.


predecessors—to keep company of piety, to evade carnal desires, and to be

meticulous in his worldly and afterworld affairs; and I hope he (may God

Almighty assist him) will not forget me in his benevolent prayers.‖ May

God‘s peace, mercy and blessings be upon him and our faithful brethren.

1 Khayr al-Anam: literally, ―the best of all people‖. It refers to the Holy Prophet (s). 2 Wali al-Amr: literally, ―Master of the Affair‖ or ―one who holds authority‖ is one the titles of

the 12th Imam al-Mahdi („a), the others being Wali al-„Asr [Master of the Age], Imam az-

Zaman [Imam of the Time], Honor of the Day, Proof of the Day, (Last) Proof of Allah on

earth, etc. It is a term derived from Quran, 4:59: ―O you who believe! Obey God, and obey

the Messenger and the holders of authority (uli ‟l-amr) from among you.‖ For commentary of

this verse, see Mir Ahmad ‗Ali, The Holy Quran (NY: Tahrike Tarsile Quran, 1988),

http://www.al-islam.org/quran.

http://www.al-islam.org/quran

47



48


Place: Qum


Addressee: Sayyid Shamsuddin Ayatullahi




enemies.‖


Islam wal-Muslimin Haj Sayyid Shamsuddin Ayatullahi (may his blessings

last and God multiply his like) is granted my permission to be in charge of

the financial and religious law affairs whose supervision is the duty of a

fully-qualified jurist during the occultation of the Master of the Age and

Proof of the Day (may God expedite his glorious advent); ―so, he will be in

charge of the mentioned affairs, using the necessary caution.‖ He is also

allowed to collect the two blessed Shares, spending a part on his own living

sparingly, delivering the remaining of the Sadat‘s Share to its prescribed

area, to spend one-third of the blessed Imam‘s Share on the promotion of the

sacred religion and exalting the Word of God, and to deliver the other two-

thirds to this humble servant to be expended in the seminary.



meticulous in the mentioned affairs; and I hope he (may God Almighty assist

him) will not forget me in his benevolent prayers.‖ Peace be upon him and

the pious servants of God.



49


Place: Qum

Subject: Permission to quote hadiths and in financial and religious law affairs

Addressee: ‗Aqil Turabi



our Master, Muhammad, and his pure progeny, especially upon his cousin,

successor and Caliph, ‗Ali, the Commander of the Faithful („a), and may His

curse be upon all their enemies.‖

It is hereby confirmed that His Eminence ‗Imad al-Fudala wa Murawwij

al-Ahkam Aqa Shaykh ‗Aqil Turabi (may his blessings last and God multiply

his like), who has been acquiring virtues and knowledge in the seminary for

some time and who is endowed with goodness, honesty and sociability, and

who is one of the propagators and preachers of the luminous religion and the

sacred school, is granted my permission to quote hadiths from reliable

sources as quoted by the companions (may Allah be pleased with them) and

to make mention of the Infallible Household‘s virtues, especially that of our

greatest Master, the Commander of the Faithful and the Imam of the Pious

(may God‘s salutations be upon him and all of them).1 He is also allowed to

collect religious funds and alms, delivering them to their prescribed area and

also to collect the blessed Imam‘s („a) Share, spending it in part for his own

living sparingly, and to deliver the rest to this humble servant to be expended

in the seminary.


predecessors—to keep company of piety and to be meticulous in his worldly

and afterworld affairs‖.

Let‘s hope the faithful brothers in Pakistan and other places appreciate

His Eminence‘s value and enjoy his preaching and lectures. May God‘s

peace, mercy and blessings be upon him and our faithful brethren.



1 Imam ‗Ali („a).

50

Permission Date: June 2, 19661 [Khordad 12, 1340 AHS / Dhul-Hijjah 18, 1380 AH]

Place: Qum


Addressee: Sayyid Hasan Tahiri




enemies.‖

It is hereby confirmed that His Eminence Sayyid al-Alam wa Thiqat al-

Islam Sayyid Hasan Tahiri Khorramabadi (may God always assist him), who

has spent a part of his valuable life acquiring religious knowledge and who is

endowed with goodness and honesty, is granted my permission to be in

charge of financial and religious law affairs whose supervision is the duty of

a fully-qualified jurist during the occultation of the Wali al-Amr (may God

expedite his advent). ―So, he will be in charge of the mentioned affairs, using

the necessary caution.‖ He is also allowed to collect the two blessed Shares,

spending a part for his own living sparingly, to deliver the Sadat‘s Share to

its prescribed area, to spend one-third of the Imam‘s Share on promoting the

sacred religion and exalting the Word of God Almighty, and to deliver the

other two-thirds to this humble servant to be expended in the blessed

seminary.

―And I advise him (may God Almighty assist him)—as we have been

advised by the pious predecessors—to keep company of piety, to evade

carnal desires, and to be meticulous in all affairs; and I hope that he will not

forget me in his benevolent prayers.‖ May God‘s peace, mercy and blessings

be upon him and our faithful brethren.



51


Place: Qum


Addressee: Sayyid Muhsin Hazavei Hamedani




enemies.‖

It is hereby confirmed that His Eminence Sayyid al-Alam wa Murawwij

al-Ahkam Mr. Sayyid Muhsin Hazavei Hamedani (may God always assist

him), who has spent a part of his valuable life acquiring religious knowledge

and who is—thanks to God—endowed with goodness and honesty, is granted

my permission to be in charge of financial and religious law affairs whose


Wali al-Amr (may God expedite his glorious advent). ―So, he will be in


allowed to collect the two blessed Shares, spending a part on his own living

sparingly, delivering Sadat‘s Share to where it belongs, to spend a third of

Imam‘s („a) Share on the promotion of the sacred religion and to deliver the

other two-thirds to this humble servant to be expended in the blessed

seminary.



carnal desires, and to be meticulous in all affairs; and I hope he will not





52

Permission

Date: June 3, 1961 [Khordad 13, 1340 AHS / Dhul-Hijjah 19, 1380 AH]

Place: Qum


Addressee: Asadullah Khadimi




enemies.‖

It is hereby confirmed that His Eminence ‗Imad al Alam wa Thiqat al-

Islam Haj Shaykh Asadullah Khadimi (may his graces last and God multiply

the likes of him)—who has spent a part of his valuable life acquiring

religious knowledge and who is one of the respected propagators of the

luminous religion, is granted my permission to be in charge of the financial

and religious law affairs whose supervision is the duty of a fully-qualified

jurist during the occultation of the Wali al-Amr (may God expedite his

glorious advent); ―so, he will be in charge of the mentioned affairs using the

necessary caution.‖ He is also permitted to collect the blessed Imam‘s („a)

Share, spending a part on his own living sparingly and a third of what

remains on promoting the religion, and to deliver the other two-thirds to this

humble servant to be expended in the blessed seminary.



meticulous in all affairs; and I hope he will not forget me in his benevolent

prayers.‘‘ May God‘s peace, mercy and blessings be upon him and our

faithful brethren.1



1 As a postscript, Imam Khomeini has thus added:

―In His Most Exalted Name

I received the 1,000 tumans as the blessed Imam‘s Share, from Mr. Haj Abu-Talib (may

God assist him) through His Eminence Thiqat al-Islam Mr. Haj Shaykh Asadullah Khadimi

(may his graces last).


Safar 1390 AH

53

Permission Date: June 10, 1961 [Khordad 20, 1340 AHS / Dhul-Hijjah 26, 1380 AH] Place: Qum


Addressee: Sadiq Khalkhali


―Praise be to Allah, Lord of the worlds; may peace and salutation be

upon Muhammad and his pure progeny, and His curse be upon all their

enemies.‖

It is hereby confirmed that His Eminence Qudwat al-Alam wa Maladh

al-Anam wa Thiqat al-Islam Shaykh Sadiq Khalkhali (may his graces last

and God multiply his like) who has spent a part of his valuable life acquiring

religious knowledge and personal virtues and who has—thanks to God—

attained the highest degree of knowledge and virtue, has been granted my





is also allowed to collect the blessed Share of the Imam‘s („a), spending it in

part on his own living sparingly, and a third of what remains in promoting

the sacred religion, and to deliver the other two-thirds to this humble servant

to be expended in the blessed seminary.

―And I advise him (may God assist him) as we have been advised by the

pious predecessors—to keep company of piety, to evade carnal desires, and

to be cautious in his worldly and afterworld affairs; and I hope he will not





54


Place: Qum


Addressee: Muhammad Imami Darabi


―Praise be to Allah, Lord of the worlds; may peace and salutations be

upon Muhammad and his pure progeny, and His curse be upon all their

enemies.‖

It is hereby confirmed that His Eminence ‗Imad al-Alam wa Murawwij

al-Ahkam Shaykh Muhammad Imami Darabi (may God always assist him) is

granted my permission to be in charge of the financial and religious law

affairs whose supervision is the duty of a fully-qualified jurist during the

occultation of the Wali al-Amr (may God expedite his glorious advent). ―So,

he will be in charge of the mentioned affairs, using the necessary caution.‖

He is also allowed to collect the blessed Share of the Imam („a), spending it

in part on his own living sparingly, and a quarter of what remains for the

promotion of the sacred religion and exalting the Word of God, and to

deliver the rest to this humble servant to be expended in the blessed

seminary.

―And I advise him (may Almighty God always assist him)—as we have

been advised by the pious predecessors—to keep company of piety, to evade

carnal desires, and to be cautious in his worldly and afterworld affairs and I

hope he will not forget me in his benevolent prayers.‖ May God‘s peace,

mercy and blessings be upon him and our faithful brethren.



55

Letter Date: Unknown

Place: Qum

Subject: Answering a religious question on hajj

Shaban 9

God willing, I hope you will get well soon. I would have been glad if you

had stopped here at Qum on your way. I needed to notify you of some points.

You had asked about your religious obligation concerning hajj. It is your

duty to postpone your hajj pilgrimage until you feel well, God willing if you

hope to perform it in person, and if you see it improbable that you will get

well, you will need to choose a person as a deputy to perform it for you, and

try not to delay it. At the end, I wish you would soon be healthy. Peace [be

with you].


56


Place: Qum


Addressee: Sayyid ‗Ataullah Zayn ad-Din

In the Name God, the Compassionate, the Merciful

―Praise be to Allah, Lord of the worlds; may God‘s peace and salutation

be upon Muhammad and his pure progeny, and His curse be upon all their

enemies.‖


Islam Haj Sayyid ‗Ataullah Zayn ad-Din (may his graces last)—who has

spent a part of his valuable life acquiring religious knowledge—is granted

my permission to be in charge of the financial and religious law affairs

whose supervision is the duty of a fully-qualified jurist during the occultation

of the Wali al-Amr (may God expedite his glorious advent). ―So, he will be

in charge of the mentioned affairs, using the necessary caution.‖ His

Eminence is also allowed to collect the two blessed Shares, spending a part

on his own living sparingly and the rest of the esteemed Sadat‘s Share in the

specified blessed religious ways and to deliver the remainder of the blessed

Share of the Imam („a) to this humble servant to be expended in the blessed

seminary.



and to be cautious in his worldly and afterworld affairs and I hope he will not





57


Place: Qum


Addressee: Taha Mahallati


―Praise be to Allah, Lord of the worlds; may God‘s peace and salutations


enemies.‖


Islam Taha Mahallati (may his graces last and God multiply his like) who has

spent a part of his valuable life acquiring religious knowledge and—thanks to

God—is endowed with goodness, piety and trustworthiness. He is granted



of the Master of the Age (may God expedite his glorious advent). ―So, he

will be in charge of the mentioned affairs, using the necessary caution.‖ His

Eminence is also allowed to collect the blessed Share of the Imam („a) and

the noble Sadat‘s Share (may God multiply their blessed descendants)

spending a part on his own living sparingly and delivering the rest of Sadat‘s

Share to its religiously prescribed area. He also needs to spend a third of the

Imam‘s („a) Share in promoting the sacred religion and exalting the Word of

God, and deliver the other two-thirds to this humble servant to be expended

in the blessed seminary.


pious predecessors to keep company of piety, to evade carnal desires, and to

be meticulous in his worldly and afterworld affairs. I hope he will not forget

me in his benevolent prayers.‖ May God‘s peace, mercy and blessings be

upon him and upon our faithful brethren.



58


Place: Qum


Addressee: Diyauddin Burhani




enemies.‖

It is hereby confirmed that His Eminence, ‗Imad al-Alam wa Thiqat al-

Isla iyauddin Burhani Khorasani (may his graces last) who has spent a

part of his valuable life acquiring religious knowledge, he is also—thanks to

God—endowed with goodness, piety and trustworthiness, is granted my



Master of the Age. ―So, he will be in charge of the mentioned affairs, using

the necessary caution.‖ He is also allowed to collect the blessed Share of the

Imam‘s („a) spending it on his own living sparingly and a quarter of the

remainder on promoting the sacred religion and exalting the Word of God,

and to deliver the rest to this humble servant to be expended in the blessed

seminary.


pious predecessors, to keep company of piety, to evade carnal desires, and to

be cautious in his worldly and afterworld affairs. I hope he will not forget me

in his benevolent prayers.‖ May God‘s peace, mercy and blessings be upon

him and our faithful brethren.

Ruhullah al-Musawi


59

Permission Date: July 3, 1961 [Tir 12, 1340 AHS / Muharram 19, 1381 AH]

Place: Qum


Addressee: ‗Ali Asghar Masumi


After praising (God) and offering salutations (to the Prophet and his pure

progeny („a)), it is hereby confirmed that His Eminence ‗Imad al-Alam wa

Thiqat al-Islam Haj Shaykh ‗Ali Asghar Masumi (may his graces last) is

granted my permission and consent to be in charge of the financial and


during the occultation of the (twelfth) Imam (may God Almighty expedite his

glorious advent). ―So, he will be in charge of the mentioned affairs while

exercising caution.‖ He is also permitted to collect the blessed Share of the

Imam („a), spending one-third in the religiously prescribed cases, including

his own living expenses, and delivering the remaining two-thirds to this

humble servant to be expended in the blessed seminary, getting the receipts

for those who pay the money.

―And I advise him (may God Almighty assist him) as we have been

advised by the pious predecessors, to keep company of piety, to evade carnal

desires, and to be cautious in his worldly and afterworld affairs. I hope he

will have prayers and advice for me.‖ May God‘s peace, mercy and blessings



Muharram al-Haram 19, 1381 AH

60

Letter Date: July 5, 1961 [Tir 14, 1340 AHS / Muharram 21, 1381 AH]

Place: Qum




Muharram 21

Dearest Sir,

I hope you are secure from all harms and are happy and healthy with

your family. Thanks to God, I am all right and the symptoms are gone; the

only thing is that sometimes my hands become numb and this troubles me a

bit. I was a bit negligent in writing, due to the mourning days of Muharram

and laziness. God willing, I hope you forgive it.

Lastly, I ask God Almighty for your health. May your days of happiness

last long! Quds-Iran2 sends her sincere regards, too.

Ruhullah al-Musawi

1 The envelope reads: ―To His Eminence Hujjat al-Islam wal-Muslimin, Haj Mirza

Muhammad Thaqafi (may his blessings last); from: Khomeini, Qum.‖ 2 Khadijah Thaqafi known as Quds-Iran, Imam‘s wife.

61

Permission Date: July 6, 1961 [Tir 15, 1340 AHS / Muharram 22, 1381 AH]

Place: Qum


Addressee: Mahdi Khwansari




enemies.‖


Islam wal-Muslimin Haj Aqa Mahdi Khwansari (may his graces last) who

has spent a good part of his valuable life acquiring religious knowledge, and

who is—thanks to God Almighty—endowed with knowledge, goodness,

piety and trustworthiness, is granted my permission to be in charge of the

financial and religious law affairs whose supervision is the duty of a fully-

qualified jurist during the occultation of the Master of the Age and Honor of

the Day (may God expedite his glorious advent). ―So, he will be in charge of

the mentioned affairs, using the necessary caution.‖ He is also allowed to

collect the two blessed Shares, spending a part on his own living sparingly

and the great Sadat‘s Share in its religiously prescribed area. He needs to

spend one-third of the remainder of the blessed Share of the Imam‘s („a) on

the promotion of the sacred religion and exalting the Word of God—may

God Almighty exalt it—and to deliver the rest to this humble servant to be

expended in the seminary.



and to be cautious in his worldly and afterworld affairs. I hope he will not





62

Permission Date: November 5, 1961 [Aban 14, 1340 AHS / Jamadi al-Awwal 25, 1381 AH]

Place: Qum


Addressee: Sayyid Abu Talib Pishwai




enemies.‖

It is hereby confirmed that His Eminence, Sayyid al-‗Ulama al-Alam

wa Hujjat al-Islam Haj Sayyid Abu Talib Pishwai (may his graces last and

God Almighty multiply his like) who is one of the greatest „ulama and

endowed with all external and spiritual virtues, is granted my permission to

be in charge of the financial and religious law affairs whose supervision is

the duty of a fully-qualified jurist during the occultation of the Wali al-Amr

(may God expedite his glorious advent). ―So, he (may he live long) will be in

charge of the mentioned affairs while using caution.‖ His Eminence is also

allowed to collect the two blessed Shares, spending them in part on his own

living sparingly, delivering the rest of Sadat‘s Share to its religiously

prescribed area. He is supposed to spend the rest of the blessed Share of the

Imam („a) in promoting the sacred religion and exalting the Word of God,


seminary.



and to be cautious in his worldly and afterworld affairs. I hope he (may he

outlive) will not forget me in his benevolent prayers.‖ May God‘s peace,




63

Permission Date: November 17, 1961 [Aban 26, 1340 AHS / Jamadi ath-Thani 8, 1381 AH]

Place: Qum


Addressee: Sayyid Mahdi Lajiwardi




enemies.‖

It is hereby confirmed that His Eminence ‗Umdat al-Fudala al-Alam wa

Murawwij al-Ahkam Aqa Sayyid Mahdi Lajiwardi Qummi (may God always

assist him) is granted my permission to be in charge of the financial affairs,

which needs the approval of a jurist. He is also allowed to collect the two

blessed Shares, spending them on his own living sparingly, delivering the

remainder of the Sadat‘s Share to its religiously prescribed area and to

deliver the rest of the blessed Share of the Imam („a) to this humble servant

to be expended in the seminary.



carnal desires, and to be cautious in his worldly and afterworld affairs. I hope

he will not forget me in his benevolent prayers.‖ May God‘s peace, mercy

and blessings be upon him and our faithful brethren.


Jamadi ath-Thani 8, 1381 AH

64

Permission Date: January 3, 1962 [Dey 13, 1340 AHS / Rajab 25, 1381 AH]

Place: Qum


Addressee: Ahmad Muhassil Yazdi




enemies.‖


Islam Aqa Shaykh Ahmad Muhassil Yazdi (may his graces last) who has

spent a part of his valuable life acquiring religious knowledge, and who is—

thanks to God—endowed with virtues and bestowed with goodness,

righteousness and trustworthiness, is granted my permission to be in charge

of the financial and religious law affairs whose supervision is the duty of a

fully-qualified jurist during the occultation of the Wali al-Amr (may God

expedite his glorious advent). ―So, he will be in charge of the mentioned

affairs, using the necessary caution.‖ He is also allowed to collect the blessed

Share of the Imam („a) spending it in part on his own living sparingly, and to

remit a third of what remains to this humble servant to be expended in the

blessed seminary.







Rajab al-Murajjab 25, 1381 AH

65

Permission Date: January 12, 1962 [Dey 22, 1340 AHS / Shaban 5, 1380 AH]

Place: Qum


Addressee: Muhammad Husayn Mujtahidi Behbahani




enemies.‖

It is hereby confirmed that His Eminence, ‗Imad al-Alam wa Hujjat al-

Islam Aqa Shaykh Muhammad Husayn Mujtahidi Behbahani (may his

blessings last) who has spent a part of his valuable life acquiring religious

knowledge and virtues, and who is—thanks to God—endowed with mental

and practical virtues as well as goodness and righteousness, is granted my



Wali al-Amr (may God expedite his glorious advent). ―So, he (may God

Almighty assist him) will be in charge of the mentioned affairs, using the

necessary caution.‖ He is also allowed to collect the two blessed Shares,

delivering the Sadat‘s Share to its religiously prescribed area, spending a part

of the blessed Share of the Imam („a) on his own living sparingly. He needs

to expend a half of the remainder in promoting the sacred religion and

exalting the Word of God, and to deliver the rest to this humble servant to be

expended in the blessed seminary.







Shaban al-Mu‗azzam 5, 1381 AH

66

Permission Date: February 1, 1962 [Bahman 12, 1340 AHS / Shaban 25, 1381 AH]

Place: Qum


Addressee: Muhammad Baqir Shari‗ati




enemies.‖


al-Ahkam Aqa Shaykh Muhammad Baqir Shari‗ati (may his graces last) who

is a student of the seminary and a propagator of the luminous religion and is

verily endowed with goodness, piety and trustworthiness, is granted my


supervision is the duty of a fully-qualified jurist. ―So, he will be in charge of

the mentioned affairs, using the necessary caution.‖ He is also allowed to

collect the blessed Share of the Imam („a), spending it on his own living

sparingly as long as he is studying or propagating the religion, and to deliver

the rest to this humble servant to be expended in the blessed seminary.








67


Place: Qum


Addressee: Sayyid ‗Ali Husayni Kashani




enemies.‖

It is hereby confirmed that His Eminence, Murawwij al-Ahkam Aqa

Shaykh Sayyid ‗Ali Husayni Kashani (may God Almighty assist him) who is

verily one of the trustees, is granted my permission to quote the authentic

hadiths from the authorized books of the companions (may God be pleased

with them). He is authorized to collect the legal alms such as religious taxes

and the properties with unknown owners, delivering them to their religiously

prescribed area. He is also allowed to collect the blessed Share of the Imam

(„a), spending it on his own living sparingly, in case of need, as long as he is

propagating the religion, and to deliver the rest to this humble servant to be









68


Place: Qum


Addressee: Husayn Muhaqqiq Qummi




enemies.‖


al-Ahkam Aqa Mirza Husayn Muhaqqiq Qummi (may his graces last) who

has spent a good part of his valuable life acquiring religious knowledge,

has—thanks to God—attained academic and moral accomplishments, and

who is endowed with goodness, piety and trustworthiness, is granted my





is also allowed to collect the blessed Share of the Imam („a), spending it on

his own living sparingly as long as he is educating or propagating the

religion, and to deliver the rest to this humble servant to be expended in the

blessed seminary.








69

Permission Date: Circa 1961-62 [1340 AHS / 1381 AH]

Place: Qum


Addressee: ‗Abd al-Husayn Mahdawi Hamedani

[In the Name of God, the Compassionate, the Merciful



enemies.‖


al-Ahkam Shaykh ‗Abd al-Husayn Mahdawi Hamedani (may God always

assist him) is granted my permission and consent to collect public expiations,

properties with unknown owners and legal alms, spending them in the proper

religious ways. He is also allowed to quote biographies and works of the

Infallible Imams from the authentic books and those well known among the

Imami (Shi‗ah) „ulama (may God be pleased with them). He is authorized to

collect and circulate the blessed Share of the Imam („a) spending it in part to

make up for his own expenses, in case of need, and to deliver what remains

to this humble servant for sustaining the seminary.

―And I advise him (may God assist him) to keep company of piety, to

evade carnal desires, and to be cautious under all circumstances, for that is

the way of salvation; and I expect him not to forget me in his benevolent

prayers, whenever he feels they would be accepted by God, as I will never

forget him, God willing.‖ May God‘s peace, mercy and blessings be upon

him and our faithful brethren.‖

Muhammad-Rida al-Musawi al-Golpaygani

Last day of Dhul-Hijjah al-Haram 1380 AH]


He is also given permission, the same as mentioned above. I wish him

success, by the will of God.


70


Place: Qum


Addressee: Muhammad-‗Ali Gerami




enemies.‖


Islam Aqa Shaykh Muhammad-‗Ali Gerami Qummi (may Allah always

assist him) who has spent a part of his valuable life acquiring religious

knowledge and has—thanks to God—attained intellectual and practical

achievements and is endowed with goodness, piety and trustworthiness, is


affairs whose supervision is the duty of a fully-qualified jurist. ―So, he will

be in charge of the mentioned affairs, using the necessary caution.‖ He is also

allowed to collect the blessed Share of the Imam („a), and to spend it in part

on his own living in case of need, as long as he is studying, or propagating

Islam and to deliver the rest to this humble servant to be expended in the

blessed seminary.








71

Permission Date: March 29, 1962 [Farvardin 9, 1341 AHS / Shawwal 22, 1382 AH]

Place: Qum


Addressee: Sayyid Musa Hujjati Shafti




enemies.‖


al-Ahkam Aqa Sayyid Musa Hujjati Shafti (may God always assist him) who

has spent a part of his valuable life acquiring religious knowledge, and who

is endowed with goodness, piety and trustworthiness, is granted my





allowed to collect the two blessed Shares, spending the noble Sadat‘s Share

in part on his own living in case of need, delivering the remainder to its

religiously prescribed area, to spend one-third of the blessed Share of the

Imam („a) to compensate for his own expenses sparingly, in case of need,


seminary.







Shawwal al-Mukarram 22, 1381 AH

72

Statements Date: September 3, 1962 [Shahrivar 12, 1341 AHS / Rabi‗ ath-Thani 3, 1382 AH]

Place: Qum

Subject: The clergymen‘s objection to Israel and the Bahais

Addressee: A notary public of Tehran1

[In the Name of God, the Compassionate, the Merciful]

We are against Israel and the Bahais ―The way I have chosen is according to the will of the people. If I talk

like the officials do, then the people too will cast me out. There are no affairs

between me and the Muslim countries…2 in case of differences between

these Muslim countries and the Jewish government, I have no other option

but take side with the Muslim governments. If the Iranian government severs

its relations with Israel, the Iranian clergymen will unanimously stand against

other countries‘ provocations… against the Shi‗ah government of Iran.

Now that the extent of impact of the Western civilization, on one hand,

and the influence of communist propaganda, on the other, have drawn a lot of

Iranian people and our youth to immorality, the only way to prevent this

menacing threat, is to strengthen spirituality among the people. Those who

weaken the clergymen in the name of modernism are, in fact, adding fuel to

this corruption. We disapprove of Israel and Bahais, and will go on with our

objection so long as the authorities have not given up supporting these two

classes.‖

1 These words of Imam Khomeini have been taken from a ―top secret‖ report, dated: 6/12/1341

AHS. The report starts with the statement: ―Ayatullah Khomeini has told a notary public from

Tehran who has been recently in Qum to meet him…‖ 2 The Shah‘s regime used to accuse those who objected the concurrence with Israel, of having

affairs with Arab countries (Egypt, Iraq, etc.) Imam Khomeini‘s words are, in fact, the denial

of this accusation.

73

Telegram Date: October 9, 1962 [Mehr 17, 1341 AHS / Jamadi al-Awwal 9, 1382 AH]

Place: Qum

Subject: The Imam‘s warning about the Provincial and District Councils Bill

Addressee: Muhammad-Rida Pahlavi1


His Imperial Majesty,

After offering my regards and best wishes, I have to express the deep

concern of the prominent „ulama and other Muslim groups about the

omission of the prerequisite of ―being a Muslim‖ for candidature and voting,

and giving suffrage to women, in the Provincial and District Councils Bill, as

has been discussed in the newspapers. His Majesty would acknowledge that

the country‘s interests lie in guarding the precepts of the pure religion of

Islam and inspiring peace of mind in people. I hereby implore Your Majesty

to order the elimination of any propositions against the sacred religion and

the official school of thought in the country, from the programs of the

government and the political parties, and thus earning the utmost pleasure of

the Muslim nation.

One who prays for you,

Ruhullah al-Musawi

1 This is Imam Khomeini‘s first telegram to Muhammad Rida Pahlavi.

74

Permission Date: October 11, 1962 [Mehr 19, 1341 AHS / Jamadi al-Awwal 11, 1382 AH]

Place: Qum


Addressee: Sayyid Mahdi Lavasani




enemies.‖


Islam wal-Muslimin Haj Sayyid Mahdi Lavasani (may his graces last) is



occultation of the Wali al-Amr (may God Almighty expedite his glorious

advent). ―So, he will be in charge of the mentioned affairs, using the

necessary caution.‖ He is also allowed to collect the two blessed Shares,

spending the noble Sadat‘s (may God multiply their blessed progeny) Share

in part for his own living sparingly, delivering the rest of it to its religiously

prescribed area, to spend the blessed Share of the Imam („a) to make up for

his own expenses sparingly, expending a third of the remainder in promoting

the sacred religion and exalting the Word of Islam, and to deliver the surplus

to this humble servant to be expended in the blessed seminary.








75


Place: Qum

Subject: A warning to the Prime Minister about the Provincial and District Councils

Bill

Addressee: Asadullah ‗Alam (the then Prime Minister)


Tehran

His Excellency Mr. Asadullah ‗Alam, the Prime Minister of Iran:

During the long recess of the two houses of the Parliament, the

administration seems to consider steps that are against the most sacred laws

of Islam and in clash with the fundamental laws. You could be sure that

violating the laws of Islam, the Constitution and the regulations of the

Consultative Assembly will hold Your Eminence and the administration

heavily accountable before God Almighty, the Muslim nation and the law.

Entrance of women in the two houses of the Parliament, the Provincial and

District Councils and municipalities is contrary to the fixed laws of Islam, the

field of which is the specialization of the prominent „ulama and the religious

authorities [maraji„] of Islamic edict [fatwa], according to the Constitution,

while the others are not allowed to interfere in this domain. Islamic jurists

and authorities [maraji„] have pronounced and do pronounce its prohibition

in their edicts [fatwas]. Women‘s suffrage and their candidature in any of the

cases are against Article II of the Supplement to the Constitution. Moreover,

the law of the Consultative Assembly ratified and endorsed in Rabi‗ ath-

Thani 1325 AH, has denied women of the right to vote and to be elected for

the Provincial and District Councils and Municipalities. You can refer to

Articles VII and IX of the Provincial and District Councils Law and Articles

XV and XVII of the Municipality Councils. Accordingly, providing them

with such a right is against the Constitution. This is not to mention the

abolition of the prerequisite condition, ―being a Muslim‖, for the voters and

the elected as stipulated in the abovementioned law, and changing the

swearing on ―the Quran‖ to swearing on ―the Holy Book‖ is also a violation

of that law. This will entail great dangers for Islam and the independence of

the country. I am sure this has been done out of ignorance and not—may God

forbid—on purpose, I hope. Now that His Majesty has referred the request

76

put forward by the prominent „ulama to the administration and your

administration holds the responsibility, it is expected that you take urgent

action to amend this mistake, following the fixed laws of Islam and the

national laws, letting not such a thing happen again. And if, in Your

Eminence‘s opinion there is anything unclear about it, why don‘t you visit

the holy shrine in Qum so that we could meet here in person and make

everything clear, and you could take advice on the matters dealing with the

interests of the country which cannot be just written down.

At the end, I draw your attention to the point that the distinguished

„ulama of Iran and the holy cities in Iraq, and other Muslims will not keep

silent concerning matters dealing with the indispensable Islamic law, and

matters contrary to Islam will not—through the power and will of God

Almighty—be formally established.

77

Speech Date: October 28, 1962 [Aban 6, 1341 AHS / Jamadi al-Awwal 28, 1382 AH]

Place: Imam Khomeini‘s residence, Qum

Subject: The need for the Provincial and District Councils Bill to be abolished

Audience: 200 merchants from Tehran Bazaar, including Mr. Nilchi Husayn;

Tawfiqi; Mazahiri; Mirza ‗Ali Pishqadam; Lutfullah, the cloth dealer; ‗Ali-Naqi, the

haberdasher; Mirza ‗Abbas, the cloth dealer; and Jawanmard1


…Should I thank you or you should thank me? None of us expects the

other‘s thanks, but rather it is the religious duty of us all to articulate and

urge that the Women Suffrage Bill2 not be executed; and if this law is

enforced, other things will follow. What matters here is the majority‘s

opinion; the majority of the people in this country resent this. I ask you not to

go on a public strike for the time being. May God forbid the day when there

is a public strike! I pray again that they may peacefully stop doing this. God

forbid the day the „ulama call for a strike! What is Asadullah ‗Alam3 going

to do in this country? He will be held accountable and questioned for that

later. As I hear, they had asked Amini4 to do that, but he refused and

resigned. Arsanjani5 will also be brought to justice someday. If the whole

world unanimously says, ―It should be done!‖ I will still say alone that it

should not be. It is not just my duty, but it is the Shah‘s duty and all the

people‘s to say that it is not something advisable to be done…

[Addressing Hujjat al-Islam Ansari, the renowned preacher of Qum:]

1 According to a special agent of the Qum Police, Imam Khomeini delivered this speech at his

home on 8.6.1241 AHS at 10 am to a gathering of about 200 tradesmen from Tehran. 2 It refers to the Provincial and District Councils Election Bill in which women, in a show of

democracy, were given the right to vote (suffrage) and to be elected. Knowing the ultimate

goals of the Shah‘s regime, the Imam declared his objection to the ratification and

enforcement of this law. 3 The Prime Minister of the time. He insisted on ratification and enforcement of the Provincial

and District Councils Election Bill. 4 ‗Ali Amini held the post of Prime Minister before Asadullah ‗Alam. 5 Hasan Arsanjani, the Minister of Agriculture who was the executor of the Land Reforms.

78

I hear that you have been tongue-tied1 for two evenings. What is wrong

with it if we are handcuffed and jailed? We are not worthier than Husayn ibn

‗Ali („a) and Imam as-Sajjad („a), are we? This affair is being criticized all

over the country now, and the people have expressed their hatred toward this

decision through letters to the Shah and the administration.

The law of this country is that of Imam Jafar as-Sadiq („a)

In this country, the nominal law is the law2 of Imam Jafar as-Sadiq („a)

and it should be preserved until the advent of the twelfth Imam. Please urge

all the „ulama to demand it. Mr. Behbahani‘s3 messenger came to me with

the assertion that His Eminence would be standing up against this issue up to

the last breath. The administration should indicate and confess in the national

newspapers that this principle has been disregarded and announce this

publicly. I have heard that the Governor (of Qum) has said that the

government has other concerns. What is more important than satisfying a

population of 20 million? For, out of the 10 millions of woman population in

Iran, there are only some one hundred promiscuous ones who agree with

doing this. The public sectors should communicate their opinion to the

government and Ansari is the articulated tongue of the people of Qum and he

is not alone; the crowd all supports him. You should give a speech on the

pulpit this evening, explaining the whole story to the people so that they

might be awakened…

1 Mr. Ansari, a preacher of Qum who was forbidden preaching by the SAVAK, the

Intelligence Organization of the regime and the police headquarters at that time. 2 It refers to the principle concerning ―the supervision of five first-rate clergymen on the

process of ratification of the laws‖, as stipulated in the Constitutional [Mashru ] Laws. 3 Sayyid Muhammad Musawi Behbahani (son of Sayyid ‗Abdullah Behbahani), one of the

well-known „ulama‟ of Tehran.

79

Letter Date: October 29, 1962 [Aban 7, 1341AHS / Jamadi ath-Thani 2, 1382 AH]

Place: Qum

Subject: Acknowledging Mr. Falsafi‘s activities and lectures in objection to the

ratification of Provincial and District Councils Bill



His Esteemed Eminence Thiqat al-Islam wal-Muslimin Aqa Falsafi, the

renowned Islamic orator (may his graces last):

May you be healthy and happy, by the will of God. The prominent

„ulama and those who care for Islam and the independence of the country of

Imam Jafar („a) acknowledge Your Eminence‘s good offices in revealing

the truths and precepts of Islam, refuting the false claims, and inhibiting the

perverted from their wicked and corrupt intentions. I hope God Almighty

will protect you and the eloquent tongue of Islam from the harm of evildoers.

You must be certain that God, the Blessed and Exalted, is with us and no

power can oppose the will of the Almighty and Hadrat Wali al-Amr (may

God expedite his advent) from which the will of the nation emanate. By the

will of God Almighty, Islam and the Muslims will be victorious: “If ye help

Allah, He will help you and will make your foothold firm.”1 It is hoped that

Your Eminence and the other reverend preachers who are the tongues of the

Quran and the nation, do your best to play your role in this religious affair,

observe your religion in the best manner, and to earn the pleasure of God

Almighty, the Prophet of Islam, and Imams of Guidance (may God‘s

salutations be upon them). May God‘s peace, mercy and blessings be upon

you.


1 Surah Muhammad 47:7.

80

Letter Date: October 31, 1962 [Aban 9, 1341 AHS / Jamadi al-Awwal 29, 1382 AH]

Place: Qum

Subject: Issuance of Khwansari‘s statement concerning the gathering of the people

of Tehran in Sayyid ‗Azizullah Mosque, and Imam Khomeini‘s criticism of the lack

of revolutionary and widespread reaction to the Provincial and District Councils Bill



His Esteemed Eminence Thiqat al-Islam wal-Muslimin Aqa Falsafi, the

renowned Islamic orator (may his blessings last):

May you be free from any ailments, by the will of God. Besides, I saw

Mr. Khwansari‘s declaration and was somehow surprised.1 His move is in

principle so necessary and timely, but it is poor and weak in substance. For

this religious matter in which the foundation of the clergy, religion and the

nation is in danger, holding a rawdah session (eulogy for the reverend

Imams) and putting forth the foundation of religion along side are injurious

with respect to the main objective. What is worse is that they choose Sayyid

‗Azizullah Mosque where 4,000 elderly mosque-going tradesmen gather. Of

course, you know that the administration is not afraid of religiosity and so

not even frightened by the pious tradesmen of bazaar or by one man‘s

prayers or another‘s curse. The government is concerned of the active and

young people, political parties and the university. A religious gathering in

which Mr. Falsafi, the mouthpiece of Islamic religiosity and Mr. Khwansari,

1 Following Imam Khomeini‘s invitation to the „ulama‟ and maraji„ to express their objection

against the Provincial and District Councils Bill, Mr. Khwansari issued a statement in which

there was no mention of the subject. His statement reads:


Regarding the concurrence of Thursday, 3rd Jamadi ath-Thani with the anniversary of

Hadrat Fatimah az-Zahra („a), the Greatest of all Truthful [Siddiqah al-Kubra], rawdah session

will be held from 9-11 am at Sayyid ‗Azizullah Mosque. I hope all groups of people especially

the prominent „ulama‟ (may their blessings last) take part in the meeting for paying tribute to

the Holy Prophet (s). The meeting will also discuss a very important religious matter which

needs public attention and that of the „ulama‟ of Islam in particular.

Yours humbly,

Ahmad al-Musawi al-Khwansari‖

81

contemporary Islamic authority, goes to speech, should not be held in Sayyid

‗Azizullah Mosque which is just like a closet for hiding.

I don‘t know what kind of heroism it is! This incident should have been

announced and disseminated openly through a statement in millions of copies

in Tehran and its suburbs, even in Qum and Qazvin and other towns around,

stating that because there was not enough room in Tehran so they would go

to the outskirts outside the city. In that case, there would be only two

possibilities: What is far-fetched is that either they would try to stop us

resorting to their bayonets, and then it will lead to a decisive conclusion and

we will carry the day and the government will certainly fall, or they do not

take that measure, and the dissidents will join you, causing a great uproar and

the government will be paralyzed by the magnificence of the scene. Both

possibilities are to the Muslims‘ advantage.

Anyway, the opportunity is lost now, but there is another chance, and it

is that in your speeches you stress that we are not going to call for a huge

gathering yet, or we would gather outside Tehran and inform the nation of

more important matters. In Qum, there will be a large gathering of Iranians

planned and in the outskirts of Qum; the people of Iran will be told about the

vital matters by some of the „ulama themselves.

Your Eminence is aware that we are beyond reconciliation and

compromise now, and we are dealing with annihilation and subjugation of

the Islamic precepts, so let us say ―Away, away with abasement!‖ Do not be

frightened and have reservation. They will arrest neither Mr. Khwansari, nor

you; the world will not easily allow it. You know better anyway. I beg your

apology for not being able to write more than this. May God‘s peace and

mercy be upon you.



82

Statements Date: November 5, 1962 [Aban 14, 1341 AHS / Jamadi ath-Thani 7, 1382 AH]

Place: Imam Khomeini‘s teaching session, Azam Mosque, Qum

Subject: The necessity of the Provincial and District Councils Bill to be abolished

Audience: Theological students, scholars of the seminary and a number of Tehran

bazaar tradesmen1


We are not alone

… With the grace of God, the problem of women‘s participation in the

elections will be resolved peacefully; if otherwise, then we are not alone. We

are supported by the whole nation of Iran, nomad tribes and even by other

Muslim nations and the Sunnis. We are still hopeful that the administration

realizes its mistake and accepts our demand, and fails to assume that the

religion is susceptible now that the late Ayatullah Burujerdi is not among us.

Thousands like Ayatullah Burujerdi depend on religion, but religion does not

depend on Ayatullahs. Those hearing my words now, go and report this point

to the government.2 You people! Keep your temper now and go about your

business.

1 Based on the telegram dated 8/14/1341 AHS of Husayn Partow (Head of Qum Police Force)

to the Intelligence Department of the Central Police Headquarters, at 9:00 am on 8/14/1341

AHS some 200 Tehran bazaar tradesmen headed by Mr. Khwansari, the tailor; Haj Husayn,

the indigo seller; Amjad, the haberdasher; Haj Mirza ‗Abbas, the haberdasher; Jawanmard, the

haberdasher; Haj Shaykh ‗Ali Naqi, the cloth-seller and Haj Mirza ‗Ali, the wholesale grocer,

attended Mr. Khomeini‘s teaching session and asked: ―What are teaching and congregational

prayers good for? Why don‘t you shut down?‖ Mr. Khomeini told them what is cited above. 2 It refers to the agents of SAVAK and the Police Force.

83

Telegram Date: November 6, 1962 [Aban 15, 1341 AHS / Jamadi ath-Thani 8, 1382 AH]

Place: Qum

Subject: Protesting against Asadullah ‗Alam‘s (the then Prime Minister) actions

Occasion: Asadullah ‗Alam‘s insistence on the ratification of the Provincial and

District Councils Bill

Addressee: Muhammad-Rida Pahlavi


His Imperial Majesty:

I was most grateful to receive your telegram stating that His Majesty was

concerned with maintaining religious customs more than anyone else, and

that my telegram had been sent to the administration for consideration,

wishing me success in promoting the Islamic precepts and in guiding the

people. Of course, that is what the Muslim nation of Iran expects from His

Majesty. His Majesty‘s words accord with what is quoted from the Prophet

of Islam (s) as saying: ―When a heresy crept in my ummah the religious

scholar is obliged to reveal it and if he shirks, then God‘s curse will be upon

him.‖1 Of course, a clergyman‘s obligation is to guide the nation.

Regretfully, even though I reprimanded Mr. ‗Alam because of this

innovation he wishes to introduce to Islam, and although I made him aware

of the evil of this deed, he has neither obeyed God‘s laws, the laws of the

Constitution, congressional laws nor the royal decree. Nor has he heeded to

the advice of the „ulama of Islam; pay any attention to the wishes of the

Muslim nation whose innumerable letters, telegrams and individual papers

from all around the country are here with me and with other prominent

„ulama of Qum and Tehran. He even ignored respect for the huge gatherings

in Qum, Tehran and other provinces and the valuable advice of the preachers

of Islam.

Mr. ‗Alam still prevented public opinion from being published in the

press and the telegrams of Muslims and their complaints from reaching His

Majesty and the „ulama of the country. He has brought the press under

censorship, in spite of the Constitution, and is causing terror and threat

through his agents among the Muslim people all over the country, who want

to make His Majesty and the „ulama hear their supplication. Mr. ‗Alam has

1 Usul al-Kafi, vol. 1, p. 4.

84

formally announced, and made public, his violation of the Islamic law and

the Constitution. Mr. Asadullah ‗Alam assumes that it is possible to make

unofficial the position of the Holy Quran by just changing the ‗swearing on

the Quran‘ into the ‗swearing on the Holy Book‘ and in so doing either to

substitute it with Avesta,1 the Bible or some certain misleading books, or to

give them all the same standing. This man has made international obligations

an excuse for violating the Constitution, while international laws do not

interfere with religion and national law. Making international obligations a

pretext for suppressing the Holy Quran, Islam, the Constitution and the

nation is a grave crime and an ‗unforgivable sin‘.

Out of benevolence for the Islamic nation, I do hereby notify His

Majesty of the point that you had better not trust the boot-licking persons in

your entourage who want to commit everything against the religion and law,

and attribute them to His Majesty, and who want to discredit the

Constitution, which is the main guarantee of the nationhood and monarchy,

through their treacherous and erroneous bills, to implement the sinister plots

of the enemies of Islam and the nation. It is the expectation of the Muslim

nation that His Majesty strictly oblige Mr. ‗Alam to abide by the laws of

Islam and the Constitution, and to apologize for his impudence to the Holy

Quran. If he fails to do this I shall have to resort to sending another open

letter to His Imperial Majesty and to bringing other matters up. I implore

God Almighty for the independence of Muslim countries and their protection

from turmoil and revolution.


1 Avesta: sacred scripture of the Zoroastrians.

85

Telegram Date: November 6, 1962 [Aban 15, 1341 AHS / Jamadi ath-Thani 8, 1382 AH]

Place: Qum

Subject: Warning the Prime Minister about the Provincial and District Councils Bill

Occasion: Ratification of the Provincial and District Councils Bill

Addressee: Asadullah ‗Alam, the then Prime Minister

Tehran

His Excellency Mr. Asadullah ‗Alam: Following the previous telegram, I have to state that apparently you have

no intention of paying heed to the advice of the „ulama of Islam who are the

sympathetic admonishers of the nation and the ummah. You supposed you

can stand against the Holy Quran, Constitution and feelings of the people.

The prominent „ulama of Qum, the holy city of Najaf and other cities

admonished you that your illegal bill is against the religion of Islam, the

Constitution and the laws of the Parliament.

You are highly mistaken if you think that through a couple of days of

imposition it is possible to place the Holy Quran in the same status as the

Zoroaster‘s Avesta, the Bible and some certain heretic books. If you think

you can undermine the authenticity of the Holy Quran, the great divine book

of some 100 million Muslims around the world, or revive anachronism, then

you are making a blunder. You are badly mistaken if you imagine that it is

possible to weaken the foundation of the Constitution that guarantees the

nationhood and independence of the country and to pave the way for the

treacherous enemies to exert pressure on Islam and Iran through an erroneous

enactment against the Constitution.

I admonish you again to abide by the dictums of God Almighty and the

Constitution, beware of the severe consequences of violating the Quran and

decrees of the „ulama of the nation and leaders of the Muslims, and of

violating the Constitution. Do not endanger the country for no good reason.

Otherwise, the „ulama of Islam will not be hesitant to pass their judgment

against you. May peace be upon those who follow the guidance!


86

Statements Date: November 11, 1962 [Aban 20, 1341 AHS / Jamadi ath-Thani 13, 1382 AH]

Place: Azam Mosque, Qum

Subject: An objection to the government‘s heedlessness to the abolition of

Provincial and District Councils Bill

Audience: Qum‘s tradesmen and merchants, students of religious sciences and a

group of pilgrims


„Ulama of Islam not to remain silent

Those who are now making note of what I have to say, better tell those in

the government not to play with the people‘s feelings and sentiments any

more than they have already. The „ulama of Islam are not going to give up

the fight. If they think that by postponing and delaying things they can

quieten the situation,1 they are mistaken. There is no way that this matter

will be allowed to rest, for it is a matter of grave importance. We are talking

about Islam being in danger. The „ulama of Islam cannot remain silent…

This problem does not only concern the „ulama of Iran, but rather the

Iraqi „ulama,2 the Egyptian „ulama and the „ulama in Yemen, and other

Islamic places around the world are all with us on this.

1 During the month of Mehr 1341 AHS (September/October 1962), the government of

Asadullah ‗Alam presented a new bill concerning the Provincial and District Councils which

was seen by the maraji„ of Qum as being against Islam and the Constitution. In this bill, the

government removed Islam as a prerequisite for candidates and voters and instead of swearing

on the Holy Quran, any ‗Holy Book‘ was to be acceptable. These changes were made in spite

of the fact that according to Article 9 of the Provincial and District Councils Constitution, the

prerequisite conditions for a prospective candidate were to be the same as those for

parliamentary candidates; and again, according to Article 12 of the National Consultative

Assembly‘s electoral law, candidates were to be followers of the true Islam (except for those

of minority religions: Christians, Zoroastrians, and Jews), while according to Article 11 of the

Constitution, parliamentary representatives were to swear on the Holy Quran. ‗Alam‘s

government, by passing this bill, opened the way for the effacement of Islam, for the spread of

Western culture, and for non-Muslims to be given a role in ruling the destiny and interests of

the Muslim people of Iran. 2 The response of the Iraqi „ulama‟ toward the attack on the sanctity of the Quran, Islam and

Muslim countries has made history in recent decades. Most of these „ulama‟ are now present

in the theological center in Najaf. Details of the role played by the theological center of Najaf

and the struggles engaged in by the theologians in this Shi‗ah center during Iraq‘s occupation

by British colonialists, are to be found in the footnotes of other speeches within this anthology,

as are details of the „ulama‟‘s opposition to the anti-Islamic measures taken by the Qajar and

Pahlavi kings.

87

If the day should come when, with your help, we decide to take action

against the government, then the number of those who will be actively

involved will far outnumber those gathered here. On that day, the crowd of

people will be so huge that it will have to gather outside the city of Qum, for

there will be insufficient space here. But having said that, we expect the

government to bear the possible consequences of their actions in mind and

not to delay any further in reaching a decision. As for you, the people, you

must continue to be patient for a few more days.‖1

1 Nahdat-e Ruhaniyyun-e Iran, vol. 3, p. 87.

88


Place: Qum

Subject: Inviting the clergymen and people of Kashan to support the clergy of Qum

Occasion: The wrangle over the Provincial and District Councils

Addressee: Sayyid Mahdi Yathribi


I have the honor to inform you that I was grateful to receive your kind

letter and to know about your good health. I ask God Almighty for your

success and happiness. If you think it advisable, the honorable clergymen and

other classes are kindly requested to issue a statement of support to Qum and

to express regret over the disastrous event. It is hoped that by the will of God,

we can stop the evil they intend to raise. I hope you do not forget me in your

worthy prayers, whenever you feel they are accepted by God. May God‘s

peace, mercy, and blessings be upon you.


89

Statements Date: November 23, 1962 [Azar 2, 1341 AHS / Jamadi ath-Thani 25, 1382 AH]

Place: Qum

Subject: The need for people‘s persistence to stop the wrangle over the Provincial

and District Councils Bill

Audience: Tradesmen of Tehran bazaar, Islamic seminary students and people of

Qum


The need for the people‘s persistence

…You try to constantly struggle in your affairs more than ever before.

We are steadfast as well. The threat aiming at religion cannot be overlooked;

hence, Muslims should strive to the utmost to resolve the dispute.

90

Statements Date: November 23, 1962 [Azar 2, 1341 AHS / Jamadi ath-Thani 25, 1382]

Place: Qum

Subject: Continuation of the uprising to abolish the Provincial and District Councils

Bill

Audience: Tradesmen of Tehran1


Severe warning to Asadullah ‗Alam

…This law which is supposed to be implemented all over the country has

been designed in Mr. ‗Alam‘s party and Mr. ‗Alam should know that the

people will not give up unless the bill is nullified, nor will they keep silent

after the resumption of the Parliament. They have censored the press and

they say that there is ‗freedom‘. They have banned meeting with the „ulama

of Shiraz. I have sent Ayatullah Mahallati Shirazi2 a letter of greeting, but he

has not received it. The foreign governments, even America, have records of

our affairs. We will inform the world (of the state of affairs here). The

government should better know its duty and not leave us at the mercy of a

bunch of Jews disguised as Bahais. We demand them to publish the news of

the annulment of the bill in the newspapers just as they did for its ratification.

We are still airing our opinions peacefully, but may God forbid the day when

we tell the people they can do anything they find best. Let us hope, by the

grace of God, that the administration perceives this and answers

unambiguously…

1 Husayn Partow, the Head of Qum Police Force, in Telegram No: 2023/5 (Dated: 9/2/1341

AHS) to the Intelligence Department of the Central Police Headquarters has reported the

arrival of a hundred of tradesmen from the carpet bazaar and some businessmen of Hadrati

Bazaar of Tehran in Qum and their meeting with Imam Khomeini. He has relayed the Imam‘s

words as quoted above to Tehran. 2 Baha‘uddin Mahallati, one of the great „ulama‟ of Shiraz.

91

Permission Date: November 23, 1962 [Azar 2, 1341 AHS / Jamadi ath-Thani 25, 1382 AH]

Place: Qum


Addressee: Fartusi Husayn


―Praise be to Allah, Lord of the worlds; may peace be upon the best of

His creation and His beloved, Muhammad and his pure progeny, and may

perpetual curse be upon their enemies, enemies of the religion, from now till

the Day of Judgment.‖

It is apparent to all the pious and faithful brothers (may God make firm

their institution and give them success in doing all good) that His Eminence,

the virtuous and pious scholar Shaykh Husayn Fartusi (may his grandeur last)

is a man of knowledge and virtue involved in religious matters and divine

knowledge. He has spent a part of his life serving the pure and orthodox

Islam in the holy cities of Najaf and Qum and has attained some status of

divine understanding. And he (may God Almighty assist him) is among those

persons who benefit all the others, so it is my duty to make him known and

direct public attention to him. The believers are obliged to respect him and

have regard and concern for him, for he deserves all this—thanks to God

Almighty. He is also a trustee and I have full confidence in him for the

propagation of Islamic laws and teaching the lawful and the unlawful in

Islam and giving counsel, and advising the Muslims. It is hereby confirmed

that he is my proxy in charge of affairs for which an Islamic jurist should be

referred to whenever needed. He is granted my permission so that the

believers might be able to pay him the legal alms including the Imam‘s (may

our souls be his ransom) Share and other obligatory alms. Whatever of the

alms that is delivered to him is, in fact, delivered to this humble servant He is

authorized to spend a part of these Shares on his own living and to deliver the

remainder to this humble servant for sustaining the seminary.



and to be cautious in his worldly and afterworld affairs. I hope His Eminence

will not forget me in his benevolent prayers.‖ May God‘s peace, mercy and

blessings be upon him and our faithful brethren.

92



93

Letter Date: November 1962 [Azar 1341 AHS / Rajab AH]

Place: Qum

Subject: The need for issuing statements in protest against the administration

Occasion: Ratification of the Provincial and District Councils Bill

Addressees: Muhammad Husayn Najafi and Gharawi


Their Eminences Hujjat al-Islam wal-Muslimin Mr. Najafi and Mr. Gharawi

(may their blessings last):

I have the honor to inform you that after extending my profound

greetings and salutation, I should say that Your Eminences must have heard

of the current affairs and the scandals brought about by the administration

and the Houses of Parliament. The details of the issues are as stated in the

statement. Keeping silent concerning this affair will let the Shi‗ah nation

shoulder this disgrace forever. It is our duty to purge Islam and Muslims of

this scandalous issue through formal statements and protests. Please remind

the other distinguished „ulama and the honorable preachers not to remain

silent in this affair and urge the people to express their protest through a

manifesto. I ask God Almighty for the grandeur of Islam and the Muslims.

May God‘s peace, mercy and blessings be upon you.


94

Letter Date: November 1962 [Azar 1341 AHS / Rajab AH]

Place: Qum

Subject: Response to the telegram of chieftains of Papi1 ethnic tribes

Occasion: Ethnic tribes‘ support for Imam Khomeini and the „ulama‘s uprising

against the Provincial and District Councils affair

Addressees: Chieftains of the Papi ethnic tribes


The honorable chieftains of Papi ethnic tribes (may God Almighty assist

them):

I have the honor to inform you that I was most grateful to receive your

worthy telegram. I would like to express my gratitude for the honorable

Chieftains‘ sympathy on this important affair. All Muslims, especially the

faithful people in that area, justly did whatever they could in this critical

affair. May God Almighty protect them all for the benefit of Islam and the

Muslims. In fact, you the noble men are the reserves of Islam and among the

soldiers of the Living Imam („a) who along with the clergymen always take

action in resolving problems whenever they crop up. May God‘s blessings be

upon you, honorable gentlemen. May God‘s peace, mercy and blessings be

upon you.


1 Papi: One of the nomad tribes in the south of Lorestan Province, Iran.

95

Permission Date: Circa 1962 [1341 AHS / 1382 AH]

Place: Qum

Subject: Permission for collecting legal alms

Addressee: Sayyid ‗Ali Rida Hashimi Musawi


His Eminence1 is hereby appointed as proxy to collect the above-

mentioned alms, and is allowed to deliver these alms to the needy of the

district and to deliver a half of the Sadat‘s Share to the poor pious Sadat of

the district. If one half will not suffice, he can deliver the entire Sadat‘s

Share and deliver the Imam‘s Share to this humble servant to sustain the

seminaries. ―And I hope for his benevolent prayers.‖ May God‘s peace,

mercy and blessings be upon him.


1 Imam Khomeini‘s permission is issued under Mr. Kamalvand‘s.

96


Place: Qum

Subject: Preventing the publication of the Prime Minister‘s telegram on the abolition

of the Provincial and District Councils Bill

Addressee: Sayyid Shahabuddin Mar‗ashi Najafi


I have the honor to inform you that as I have been told, you intend to

print and publish the Prime Minister‘s telegram.1 I should explicitly say that

publishing it is very unadvisable for Islam and the seminary and even

unadvisable for you yourself. I cannot bear to see the clergymen being

humiliated. I would not like the seminary to be considered so much debased

and belittled in the eyes of the government and the nation. Please stop its

printing and publication by any means you have, so that the government

itself would publish it. Please phone the printing house right now to keep

them from printing or distributing it. I fear it may entail evil consequences.


1 Sayyid Hamid Ruhani [Ziyarati] has thus written about this letter: ―This is the letter Imam

Khomeini wrote to Mr. Najafi during the Provincial and District Councils Bill affair. In 1341

AHS after ‗Alam‘s administration announced to the „ulama‟ of Qum through a telegram: ―On

the issue of putting women suffrage for Provincial and District Councils in abeyance, which

has been much protested, the administration conveyed the gentlemen‘s opinion to the two

Houses of Parliament and will wait for their decision.‖ Mr. Najafi believed the

administration‘s opinion was sufficient and decided to announce his gratefulness to the

government through a formal statement and a telegram, considering the issue as resolved. In

this letter Imam Khomeini tried to warn him against doing this.‖ The story is recounted in the

book, Barrasi va Tahlili az Nahdat-e Imam Khomeini [A Study and Analysis of Imam

Khomeini‟s Movement], p. 175.

97

Statements

Date: November 30, 1962 [Azar 9, 1341 AHS / Rajab 2, 1382 AH]

Place: Qum

Subject: The necessity of formally announcing the abolition of the Provincial and

District Councils Bill

Audience: Tradesmen and merchants of Tehran bazaar, and Qum seminary

students1


Playing with the fate of Muslims

…The government has made us suspicious with this act. It should tell us

which government (Britain, America, or Soviet Union) has threatened or

allured it so that should it failed to react to those governments, we will give

them the proper response. It would be better for the administration to

announce the nullification of the bill and thus, relieving a multitude of

Muslim people.2 I have sent a message to His Royal Majesty asking him to

1 Qum Police‘s Report No: 5/2085 (dated: 9/9/1341 AHS) to the Police Headquarters indicates

the arrival of about 80 members of the bazaar unions of Tehran in Qum. The report states:

―This group, after gathering in Azam Mosque, joined about 300 of the seminary students and

headed for Imam Khomeini‘s home, carrying some banners with them. There, the leader of the

crowd who is well-known in Tehran bazaar said: ‗Since the government did not keep its

promise to announce the nullification of the Bill in the press and the radio, we have come here

to be told our duty now.‘ Thanking the crowd, Mr. Khomeini stated: ‗The government has

made us… (the above text)‘.‖

1. The written text of this speech was provided to the Institute for Compilation and Publication

of Imam Khomeini‘s Works by the author of Barrasi va Tahlili az Nahdat-e Imam Khomeini,.

Sayyid Hamid Ruhani. 2 Another part of the Qum Police report states: ―After the Prime Minister‘s telegram to Grand

Ayatullahs Najafi and Golpaygani, it was printed in the form of a statement under which Mr.

Golpaygani had expressed his gratitude to the Shah, the administration as well as the people

for their cooperation. It was distributed around the city; the people showed their delight by

putting up banners and illuminating their shops. It was heard on 9/9/1341 AHS in the morning

that Mr. Khomeini was not satisfied, provoking the people through the seminary students.

When at 11 am a band of pro-Khomeini seminary students started to tear off copies of the

above-mentioned Ayatullahs‘ statement on the walls, I telephoned the Ayatullah myself and

asked them to order these acts to be stopped.‖ It is obvious that the report of the head of the

Qum Police force is not true at all and Imam Khomeini would have never agreed with these

measures which may have caused humiliation to the clergymen and maraji„ [religious

authorities]. At the same time, Imam Khomeini who was aware of the plots of the Shah‘s

regime and his administration, considered an informal telegram of the Prime Minister to be

insufficient without an official act.

98

order the administration to announce the nullification of the Bill in the press.

This is because the situation is untenable and we will not be able to stop the

people this time if they go furious; even the force of bayonet cannot stop

them. If this is not done according to our will, I will set off alone, come what

may. Tell ‗Alam not to be so stubborn and not to manipulate the destiny of a

multitude of Muslims with his own whim!

Ultimatum to the government

…Although the contents of the telegram that was sent to the „ulama of

Qum seem to be convincing, nevertheless, until the bill‘s annulment is

officially announced in the national newspapers in clear terms, we cannot

regard this telegram as being of any significance; and we shall let the

government know that if it does not announce the news of the bill‘s

annulment in the press, then we will regard this telegrammed message as

non-existent and our struggle will continue…1

1 The excerpt of Imam Khomeini‘s statements is quoted from the book, Barrasi va Tahlili az

Nahdat-e Imam Khomeini, vol. 1, p. 190. As it is mentioned in the book, the Imam had

delivered a long speech that day, a part of which (a summary perhaps) was recorded in the

police report.

99

Speech1

Date: November 30, 1962 [Azar 9, 1341 AHS / Rajab 2, 1382 AH]

Place: Qum

Subject: Abolition of the Provincial and District Councils Bill

Audience: A group of Tehran residents


“Hast thou not seen how thy Lord dealt with the owners of the Elephant?

Did he not bring their stratagem to naught and send against them swarms of

flying creatures which pelted them with stones of the baked clay and made

them like green crops devoured (by cattle)?”2

After being informed that the administration has passed an enactment

maintaining that the Provincial and Districts Councils Bill is not appropriate

to be executed, I made sure that the issue is resolved; however, I feared again

that the government was trying to deceive us and was trying to persuade the

„ulama somehow to stop them from holding the important religious session

in Sayyid ‗Azizullah Mosque, and I am still suspicious because the

administration did not keep its promise with regard to announcing the

enactment in the radio and the press. They were just afraid of that session

which was to be held in Tehran. They think holding such a session takes us a

lot of money, just like when they want to organize an embarrassing meeting

for themselves they have to expend thousands of tumans3 to gather a few

people. No, that is not the case.

All the people abide by their „ulama and if the „ulama summon the

Muslims to gather on the outskirts of Tehran, they would obey and leave

their businesses. Muslims would not leave the Quran for worldly offices and

endanger the religion of God.

1 The written text of this speech was provided to the Institute for Compilation and Publication

of Imam Khomeini‘s Works by the author of Barrasi va Tahlili az Nahdat-e Imam Khomeini

[A Study and Analysis of Imam Khomeini‟s Movement], Sayyid Hamid Ruhani. 2 Surah al-Fil 105:1-5. 3 Every tuman is equivalent to 10 Iranian rials.

100

Foreigners aim at eliminating the Quran and the country of Muslims

We have so far advised the administration and meant peace, but they

deceive us. They should know that the „ulama of Islam are informed men

and a discerning religious person cannot keep quiet when he sees the Quran

and religion in danger. Any Muslim who has the faintest suspicion—even

one in a thousand—that the Quran is in danger should not keep calm. People

were robbed of their resources, and endured; they were deprived of material

belongings, and bore it; but now they are encroaching on the Quran and the

Muslims‘ reputation. The provinces of this country should be directed and

maintained by Muslims. They wanted to surrender the destiny of the

Muslims to the non-Muslims, such as the Jewish Bahais, by passing the

Provincial and District Councils Bill and eliminating the prerequisite

condition of ‗Islam‘ for the voters and the elected. If the provinces of the

country are surrendered to the non-Muslims, it is not improbable that you

would hear vocalizations other than the Quran from their cursed throats and

that would be the day we are prone to great dangers. Not only will Islam and

the Quran be maintained, but also you will lose all your dignity. The

economy, the business and the resources of the country will all be ruined.

Beware, O the faithful! The foreigners are dreaming of ruining Iran and the

Muslim nation. There is no hindrance to them except the Quran. They have

ordered their agents to eliminate the Quran in any way they can. They are

unaware of the sacred blood and invaluable lives it has cost the Muslims to

protect it. It is Friday today and anyone who is listening should communicate

it to the others and make people informed so that they might tell the

government: ―We will not readily hand over the provinces of this country to

the Jews disguised as Bahais.‖ Beware! Great is the danger and grave is the

duty. We owe a lot to the Quran and the religion of Islam; it would not be

easy to repay. Anyway, the enemies of the religion and country should

understand that they encounter a nation that possesses discerning scholars,

economically educated traders, and doctors, and they will never be deceived;

but they will defend Islam and their country with all their power.

My faithful brothers! They have made a plaything of our national and

religious sanctities. They force the press to write articles against the religion

and the public interests. You can observe the newspapers are writing about

the scandalous and shameful acts of Dey 17 that has sparked the corruption

everywhere. They allocate a whole page to advertising alcoholic drinks. They

display symbols of sex and obscenity everywhere in their newspapers and

magazines and lead the Muslim society to immorality and indecency, but

101

they do not include in them even a word about the Islamic laws and the

public feelings.

The regime‘s plot against the clergymen

In order to ruin the clergymen‘s reputation, they dress a number of their

fellows as members of the clergy and the Intelligence Organization forces the

press to print their pictures and introduce them as drug dealers and

malefactors so that they could discredit the clergymen. But the public and

even they themselves (the government) know better that the clergymen make

their own frugal living and defend Islam, independence, the reputation of

Islam and Muslims and consequently they continue to be honorable in front

of God and the Prophet and among themselves. Dishonorable and ashamed in

front of God and the people are those who build multi-story palaces after a

few days being in office and ministry and bring misery to the nation. Shame

deserves those few whose…1 is celebrated by the nation, I do not know what

the nation will do out of happiness when they fall.

Maintaining the prestige of Islam and clergymen

Anyway, the „ulama of Islam will not mean any harm. We are on our

way to protect Quran and the nation and will not spare any needed efforts. I

have been told by a number of people that they were ready to be killed. I told

them if we see that our Quran is in danger, we ourselves will step forward

and will not let the people volunteer. Let us be killed before our Quran is

destroyed [the audience weeps]. We will not readily watch the honor of

clergymen and Islam shattered in front of our eyes by the rule of just a few

persons, or our religion and the Holy Quran destroyed. We are fully

prepared. We should join hands and not let this ship sink. We should not

permit the traitors against religion and clergymen to freely do whatever they

wish; we will not, God willing; just as they have tried before many times to

conspire for achieving their evil ends, but they failed. First in Qum and once

again in Mashhad they ordered their agents to tell people that the issue was

resolved, to stop people from uprising, but they failed.

Warning the Shah

So far, we have been amiable toward them and confined ourselves to

advice and admonition, and did not allow the people to get furious but if

someday the nation will leave their homes in fury, things will be quite

different then. At that time, the soldiers will throw their bayonets away and

1 Illegible word.

102

the gendarmes will reject their rifles. The day comes when neither the

palaces of ‗Alam nor the places higher than that would be saved. I have no

correspondence with the Shah, so I send him the verbal message that the

country is in danger. He had better order ‗Alam to take notice of the nation‘s

requests or just keep aside, letting us to negotiate with them ourselves; and if

he wants to be obstinate, he should know that a group of few can not spite a

whole nation.

At the end, I have to notify you of the point that the foreigners and

enemies of the religion and nation who seek their interests in the elimination

of the Quran and religiosity, mistakenly believed that they were free to

achieve their vile ends and there was no force to stop them. Yet, this

movement taught them that the „ulama of Islam and the Muslims are alive

and awake and will powerfully prevent their intrusions. They are like an

injured snake now, waiting for the opportunity to find the Muslims negligent

in order to bite Islam and Muslims. You should be vigilant. Strengthen your

unity and set protecting the Quran as one of your daily concerns. Beware!

The Quran is the trust of God and the Prophet, and it has been handed down

to us at the price of the Prophet‘s beloved and holy person‘s blood and we

should protect this trust strongly and hand it to the Muslims after us. We are

in the Presence of God. If we fall short, we are guilty in front of the Exalted

Truth. You are like our brothers and children and we mean good to you. You

are uncomfortable and our house is small. You took the trouble and I could

not even entertain you as my guests. I pray for you and all the Muslims in

this Friday evening. May the Lord offer you all good in this world and in the

hereafter! O God! Grant glory to Islam and its followers and bring despise to

atheism and its followers. O God! Bring disgrace to whoever disgraces Islam

and the Muslims. O God! Bring their stratagem to naught. O God! Send

against them swarms of flying creatures, and pelt them with stones of baked

clay. O God! Make them like green crop devoured (by cattle).1

1 Allusions to Surah al-Fil.

103

Letter Date: November 1962 [Azar 1341 AHS / Rajab 1382 AH]1

Place: Qum

Subject: Answering the inquiries of the merchants and tradesmen of Qum

Addressee: Tradesmen and merchants of Qum


His Venerable Eminence Ayatullah al-‗Uzma Haj Aqa Ruhullah Khomeini

(may his blessings last):

Here are two questions humbly put forward about the Provincial and

District Councils Elections:

Does Mr. Prime Minister‘s interview with the press (dated 8/21/1341

AHS) comply with Your Eminence‘s intentions?

Do you find the telegram sent by the Prime Minister to Ayatullah al-

‗Uzma satisfactory or not?]


In my opinion, the Prime Minister‘s2 interview had no legitimacy and

was not satisfactory to me because when a subject becomes a bill in the

cabinet, it will not be changed through an interview in a newspaper, and the

bill—granted that it is legal—will still be valid. But there are some points in

Mr. Prime Minister‘s telegram to the prominent „ulama of Qum that are very

interesting:

1. About the swearing on the ―Holy Book‖ he says, ―What we mean by

the ‗Holy Book‘ is the Quran.‖ Although we accepted this interpretation to

let him be acquitted of profaning the Holy Quran according to Islamic laws,

his interpretation has no legitimacy at all. Ratifying the phrase ―Holy Book‖

which includes other heretic books is still valid in their opinion, and Mr.

1 In the book, Haft Hezar Ruz [Seven Thousand Days], vol. 1, p. 113, the message of the Imam

is dated 9/10/1341 AHS, and in the 22-volume Sahifeh-ye Nur it is dated Esfand 1341 AHS.

Keeping in view of the substance of the tradesmen‘s enquiry and the Imam‘s reply, and the

end period of the wrangle on the Provincial and District Council‘s Bill, the date Azar 1341

AHS is correct. 2 Asadullah ‗Alam.

104

Prime Minister‘s role is just to beguile the people. The same danger brought

upon the Quran by the traitors to the religion and country in the bill that is

against Islamic and national law persists and no Muslim who sees the Holy

Quran in danger can be nonchalant.

2. What he has claimed about the swearing of religious minorities on

their own books in the parliament is false and the book ascribed to Zoroaster

and other heretic books were never let into the Parliament. The swearing text

also proves that all MPs used to swear the same.

3. About his claim, ―In an Islamic country the voters and the candidates

are the Muslims,‖ it must be said that it has nothing to do with the articles in

the bill; and a promise of amendment is not legally binding and does not

satisfy us. Even if Mr. ‗Alam would write that these three articles mentioned

in the bill are nullified, this is also legally worthless because once something

is ratified in the cabinet, it cannot be annulled by the Prime Minister alone,

and it is still binding. The great danger threatening Islam, the independence

and honor of the country caused by the ratification of this bill, which may

have been prepared by the Jewish Zionist spies in order to undermine the

independence, and upset the economy, of the country, persists according to

Mr. ‗Alam‘s cabinet. The administration believes that they have the right to

implement it, although it is against the laws of Islam and the Constitution,

against the religious and national feelings of the twenty million population of

Iran, or all Muslims because it will be enforceable before it undergoes

emendation in the cabinet.

I am surprised as to why the esteemed ministers accept such a huge legal

responsibility and do not revise their bill, and they do not want to be known

as civilized among the great nations and to make their people proud. Having

respect for religion and law, accepting emendations in the bills and yielding

to religion and law are a sign of courage and civilization and in accordance

with international decorum. At the same time, disregarding the law and

resisting the people‘s wishes are medieval practices and lack any decorum. It

is better that the ministers of an ancient country would not tolerate being

known as such, and being a proof of backwardness and retardation of a great

people. It is a disgrace to a government, who calls itself ‗civilized‘ to hinder

such a great, unprecedented or rare national and legal movement, which is

initiated by a unified nation in order to defend its religion and the

Constitution, from being universally known, by unreligious measures and

strict censorship throughout the country. We feel embarrassed and degraded

facing foreign news agencies and embassies; we acquit the Iranian nation

from such a medievalist behavior, and accuse a few intimidated or threatened

105

ones. The noble people respect their sacred religion and their constitution,

and avoid actions that endanger the nation and independence of the country.

I feel religiously obliged to warn the nation of Iran and the Muslims of

the world of the danger posed against the Quran and Islam. The

independence and economy of the country is prone to be dominated by the

Zionists disguised as Bahai parties in Iran. With the deathly silence of the

Muslims, it will be no time before they take possession of the economy of the

country and thoroughly impoverish the Muslim nation. Iranian television is a

base for espionage for the Jews, and other governments observe this and

approve it. The Muslim nation will not keep silent as long as the danger

remains. Moreover, if anyone keeps silent, he will be accountable in the

presence of God Almighty and will be doomed in this world.

4. What Mr. Prime Minister states in his telegram is surprising too. He

claims that this election is like city hall elections where women‘s

participation was ratified and there was no objection. Firstly, Provincial and

District Councils have their own separate laws and women are made

exception in that law. Mr. Prime Minister neglects the congressional law

about the Provincial and District Councils, and resorts to something

analogous! He would better interpret this law, too. Secondly, as informed

people say, the City Election Law is not ratified in the Parliament yet and is

just on the agenda in some parliamentary committee; even if it had been

ratified, it would have had nothing to do with District Councils Bill. Thirdly,

if the Parliament passes a law against the Constitution, it will be invalid and

any parliament that consents such a thing will be left forsaken, and its

members can be prosecuted.

5. He writes that this issue is a matter of common law. It is very

surprising if he means that it is not a matter of religious laws because all

common-law topics have their own counterparts in the religious laws and

they are not informed about Islamic laws and rights. The „ulama of Islam

are the ones who are liable to judge the case.

6. As for the latter statement, you should refer to the Parliament if you

believe it is religiously unlawful. I should say that of course it is be notified

to the Parliament when it is high time. I have to tell Mr. Prime Minister that

no parliament and no officials can pass laws against the Islamic law

[shari„ah] and the Jafari creed. You can refer to the second principle of the

Supplement to the Constitution. The Muslim nation and the „ulama of Islam

are vigilant and unyielding, and will cut off any hand that tries to encroach

106

on the foundations of Islam and the reputation of Muslims. “And Allah is

predominant in His affair.”1



1 Surah Yusuf 12:21.

107

Message Date: December 2, 1962 [Azar 11, 1341 AHS / Rajab 4, 1382 AH]

Place: Qum

Subject: Expressing gratitude to the Muslim nation of Iran

Occasion: The government‘s abolition of the Provincial and District Councils Bill

Addressees: The Muslim nation of Iran


To all brothers-in-faith (may God Almighty assist them):

Expressing my deepest gratitude and regards, I have the honor to thank

all the Muslims for their pure and intimate sympathy and support on this vital

issue, which had affected all of us. I ask God Almighty for everybody‘s

success, health and assistance. Indeed, in this Islamic movement, you would

be held in high esteem before God, the Exalted, and honored in front of His

Divine Eminence, the Master of the Age and the Monarch of the Day (may

God Almighty expedite his advent). The Potent Hand of God Almighty

supports you. I hope you will enjoy the fruit of this religious movement in

this world and the hereafter. Your overwhelming religious uprising taught the

foreigners a lesson. I have to notify you that Muslims should be more

vigilant than ever; they should keep guard on their situation and interests of

Islam and strengthen their unity so that they can cut off any impure hands

that may try to encroach on their sanctities. May God‘s peace, mercy and

blessings be upon you.


108

Speech Date: Before noon, December 2, 1962 [Azar 11, 1341 AHS / Rajab 4, 1382 AH]


Subject: The deplorable socio-political conditions and announcement of the Shi‗ah

clergy services and struggles; the anti-religious policy of the Shah regime

Occasion: The commencement of lessons at the Qum theological center after the

conclusion of the Provincial and District Council disturbances

Audience: The „ulama, instructors and students of religious sciences and residents

of Qum


The uprising of the Commander of the Faithful („a) against Mu‗awiyah1

...meanwhile this was a necessary reminder that all governments should

heed. From the advent of Islam, Muslims have been the guardians of the true

religion of Islam even when they lost their rights for the sake of protecting

the religion. Hadrat Amir al-Muminin, the Commander of the Faithful („a),

co-operated with the caliphs because they outwardly followed the religious

precepts, and chaos did not prevail until Mu‗awiyah came to power and he

deviated from the path and customs of the caliphs and transformed the

caliphate into a monarchy. Under such circumstances, Imam ‗Ali had no

choice but to rise up against him, for according to the rules of religion and

logic, he could not tolerate Mu‗awiyah to remain in that post for a single day.

Those of his advisers who out of ignorance advised Imam ‗Ali to wait until

his rule became stronger and then depose Mu‗awiyah did not know that had

he waited, he would have met with objections from the Muslims and after

1 Mu‗awiyah ibn Abu Sufyan was the first caliph of the ‗Umayyad dynasty (40 AH/662 CE),

which ruled the Muslim world after the martyrdom of the Commander of the Faithful, ‗Ali ibn

Abi Talib and the five-month rule of the second Imam, Hasan ibn ‗Ali („a). As the founder of

the Umayyad dynasty (‗Umayyad is derived from Bani ‗Umayyah, the name of the tribe to

whom he belonged), Mu‗awiyah revived hereditary monarchy and aristocracy in sharp

contrast and opposition to the rudimentary precepts of Islam. History is replete with

innumerable instances of cruelty and oppression perpetrated in the world of Islam during the

reign of the ‗Umayyads including the murder, banishment and imprisonment of the followers

of the Prophet‘s Progeny [Ahl al-Bayt] („a) as epitomized by the tragedy in Karbala (61 AH)

during the reign of Mu‗awiyah‘s son and second ‗Umayyad caliph, Yazid

109

strengthening his position, he would not have been able to dismiss

Mu‗awiyah.1

Nowadays, there may be some uninformed people who believe it would

have been better if Imam ‗Ali had made his position stronger and then

deposed Mu‗awiyah, but they are mistaken. Thus, when Imam ‗Ali realized

that a cruel government was coming to power, revolt was a divine duty and

he carried it out.

In this way, too, the infallible Imams revolted; even if they were few in

number, they would fight to death in order to carry out their religious duties.

Whenever one of the Imams saw that revolt was not appropriate, he stayed at

home and propagated Islam instead. This was the way from the beginning of

Islam.

Action of Mirza, the Great

The „ulama and leaders of Islam have always advised the people to

maintain their composure. It was not so long ago that Mirza the Great, the

late Haj Mirza Muhammad Hasan Shirazi2 lived. He was a great intellectual

thinker who lived in Samarra‘3 and although he advocated quietism and

1 Mu‗awiyah opposed the expulsion order. Mughayyar ibn Shu‗bah and Ibn ‗Abbas (Imam

‗Ali‘s cousin) did not agree with Mu‗awiyah‘s expulsion and recommended that Imam ‗Ali be

lenient and condescending for two years until the people of Syria swore allegiance to him, and

then take action against him. But Imam ‗Ali would not accept that Mu‗awiyah rule over the

lives and wealth of the Muslim people for even a short period of time. 2 Ayatullah Mirza Muhammad Hassan Shirazi (1812-1894), better known as Mirza Shirazi the

Great I, was the most learned marja of his era and was one of the highest ranking „ulama‟.

He issued the famous order for the tobacco boycott. Early in his life he left Shiraz and went to

study with the „ulama‟ in Isfahan; from there he went to Iraq (to the „atabat, i.e. the major

centers of Shi‗ah learning in Iraq: the holy shrines in Karbala, Najaf and Kazimayn). There he

studied under Shaykh Murtada Ansari, before he himself began to teach. During the period

that he was marja at-taqlid in 1891, the Qajar Shah, Nasiruddin, signed a contract with an

English company granting it a fifty-year monopoly over the distribution and exportation of

tobacco. As concern over the concession swept through the country, Ayatullah Shirazi issued a

fatwa stating that the use of tobacco in whatever form was forbidden [haram] and was

tantamount to declaring war with Imam of the Time (the Twelfth Imam) in order to curtail the

spread of British influence in the country. Consequently, Nasiruddin Shah was faced with no

alternative but to annul the concession. 3 The city of Samarra‘ is of interest to Muslims and is a famous place of Shi‗ah pilgrimage.

This city is located in Iraq, 120 km north of Baghdad and lies on the east bank of the Tigris

River. Several times the ancient city of Samarra‘ has been destroyed and rebuilt. It is the burial

site of Imam ‗Ali an-Naqi („a), the tenth Imam, and Imam Hasan al-‗Askari („a), the eleventh

Imam. There is also a famous basement there which is said to be the place where the twelfth

Imam, Imam al-Mahdi (may God expedite his glorious advent) went into occultation. The

ancient name of this city was “Surra man raa,” which means ―Whoever sees it shall be

gladdened‖.

110

reconciliation, when he realized that Islam was in danger and the cruel king

at that time wanted to wipe out Islam by using foreign companies, this old

man sitting in a small city with only three hundred of tullab [seminarians]

around him was forced to admonish the despotic king. His writings have

been preserved. That king did not listen and with offensive and impolite

statements he defied the lofty position of this great scholar until the latter was

forced to say a word so that independence could be restored.

After realizing that Iraq was exposed to danger, the late Mirza

Muhammad-Taqi Shirazi1 spoke out in support of the Arabs and changed

matters. If he had not done so, Iraq would have been destroyed. All Muslim

states are indebted to this group of men (the clergymen); it is they who, up

until now, have guarded their independence. They are one of the resources of

the Islamic countries, and it is through their counsel that arrogant people are

silenced. By the same token, when the clergymen see that Islam is in danger

they strive as much as possible and if they feel that by making issues public

knowledge, by giving speeches and sending messages the danger can be

averted, so be it, but if not they have no choice but to rise up and take action.

The clergymen wish to see harmony and unity exist among all Muslims;

however, they can only maintain their silence insofar as national

independence is not endangered by things that even the government may be

unaware of or may not understand. These duties are determined by religion,

it is not that the „ulama say something of their own accord; this kind of

uprising is that which is stipulated by religion and the Holy Quran.

Divine grace for the government and the Shah

On the evening before the people were to go to the Sayyid ‗Azizullah

Mosque to pray for the awakening of the government,2 I was informed that

1 Ayatullah Mirza Muhammad-Taqi Shirazi (d 1921), better known as Mirza Mujahid II, was

one of the great Shi‗ah marja and one of the students of Mirza Shirazi the Great. He was a

leading force (after Ayatullah Sayyid Kazim Tabataba‘i) in the resistance by the Shi‗ah

„ulama‟ opposed to the imposition of British rule on Iraq at the end of the First World War.

His requisition reads as follows: ―It is the religious duty of the Iraqi people to demand their

rights.‖ 2 The numerous telegrams sent from the „ulama‟ to ‗Alam‘s government requesting the

abolition of the Provincial and District Councils Bill and the government‘s refusal to reply,

forced the clergy of Tehran to seek assistance from Almighty God and in order to remind the

people of important matters they decided to hold a gathering at the Sayyid ‗Azizullah Mosque

on Thursday morning, November 29, 1962 [Azar 8, 1341 AHS]. This information was

disseminated among the people by way of leaflets. The great elderly clergymen Ayatullah

Behbahani and Ayatullah Tonekabuni decided to remain in the Sayyid ‗Azizullah Mosque

until the Provincial and District Councils Bill was annulled. This news caused public uproar,

and the pious people, who could not bear to see their marja and religious leaders

inconvenienced and dissatisfied in this way, decided to join them in the mosque to express

their opposition to the government. The Sayyid ‗Azizullah Mosque is one of the major

mosques in Tehran and was an Islamic revolutionary base during the time of the resurgence

and is located within Tehran‘s main bazaar.

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the state was planning to resist. Under such circumstances, I realized that the

„ulama had another duty. I made the final decision while praying1 and

beseeching the Almighty God and I told no one, but God was gracious

towards the Shah, the state and the nation. If, God forbid, any disrespect had

been aimed at the „ulama of Tehran, I would have made a grave decision,

but around midnight, the administration realized that it could not withstand

the power of the people, and that same night it took a document from the

great „ulama of Tehran so that the problem would be resolved.2 The

following morning a telegram also arrived in Qum while I was at Mr.

Shari‗atmadari‘s home.3 The telegram was a good sign, but there was fear of

deceit until news of the annulment of the Provincial and District Councils

Bill was published in the newspapers after several communications between

here and Tehran.4 However, they are not finished speaking yet.

1 Praying and weeping. 2 As the Provincial and District Councils disturbances continued and the „ulama‟ of Tehran

issued an invitation to the people to join them in a protest gathering at the Sayyid ‗Azizullah

Mosque on November 29, 1962 [Azar 8, 1341 AHS], ‗Alam‘s government felt increasingly

threatened. That same night it held a meeting during which the Provincial and District

Councils Bill was rescinded and notification was sent to the „ulama‟ of Tehran. Also, in order

to prevent the prayer gathering of the next day, the government decided to send ‗Imad Turbati,

the Prime Minister‘s representative, in the middle of the night to the homes of the respected

clergymen Behbahani, Khwansari, Amoli, Tonekabuni, to obtain their signatures at the bottom

of a document declaring the cancellation of the aforementioned gathering. At 5 am this

document was distributed in the Tehran Bazaar and the surrounding streets. It stated: ―The

Prime Minister has announced that the bill concerning the election for Provincial and District

Councils which was ratified by the government will not be implemented. Therefore, thanks to

all the Muslims‘ efforts, the gathering on Thursday, Rajab 1, [November 29] which was

supposed to be held in the Sayyid ‗Azizullah Mosque is no longer necessary.‖ 3 The telegram containing the news of the abolition of the Provincial and District Councils Bill

was sent to Sayyid Kazim Shari‗atmadari and the great Ayatullahs Golpaygani and Najafi-

Mar‗ashi in Qum from the Prime Minister‘s palace. Refraining from sending a telegram to

Imam Khomeini was evidence of the regime‘s anger regarding his stance. 4 Even though the government had promised to publish news of the bill‘s annulment in the

newspapers, it considered it sufficient merely to send telegrams to the great maraji„ and

„ulama‟. This greatly angered the Imam and the other clergymen. Thus, by sending a letter and

special messenger to Tehran and other cities, Imam requested that the clergy continue in their

opposition until news of the annulment be published in the newspapers. This action forced the

Prime Minister to announce the abolition of the bill during an interview on December 1, 1962

[Azar 10, 1341 AHS]. After this, the newspaper headlines read: ―The government has revoked

the bill dated October 6, 1962 [Mehr 14, 1341 AHS].‖

112

Anti-Quranic laws are illegal

Concerning these municipality laws that, he claims, have been accepted

by the „ulama, they have not been accepted, they have been objected to.

Furthermore, the laws governing the Provincial and District Councils cannot

be compared with those for the municipalities, which are said to be ―similar‖,

and to make such a comparison is erroneous.1 However, in both cases, being

male and Muslim has been included and stipulated in the text of the law. In

addition to this, we are the ones to compel them to uphold what they

themselves are committed to.2 Not that the constitutional law is complete

and final in our opinion, but if the „ulama refer to the law it is because of the

second article of the amendment to the Constitution which invalidates the

legality of any law which opposes the Holy Quran.3 For we do not concern

ourselves with these laws,4 we are concerned only with the Islamic laws. The

„ulama of Islam are interested in the laws of the Quran and the traditions of

the Prophet and Imams, anything that agrees with the Quran we will humbly

submit to and anything which is incompatible with the religion and violates

the Islamic laws, be that the constitutional law or even international laws, we

will oppose.5

Brawl is peacefully ended with the effort of the „ulama

Praise be to God the matter is now over; Mr. Asadullah ‗Alam was

warned that this matter must be ended and thanks to God it has ended. We

1 After the clergy and the people had waited one month for an answer regarding the

government‘s opinion, on Monday, October 14, 1962 [Mehr 22, 1341 AHS] the Prime

Minister in a telegram to Sayyid Kazim Shari‗atmadari and the Grand Ayatullahs Najafi-

Mar‗ashi and Golpaygani stated: ―...concerning the government‘s silence on the issue of the

non-participation of women in the Provincial and District Councils, I must remind the worthy

gentlemen that the conditions concerning this bill are the same as those which apply to the

elections for the town councils‘ bill which was ratified seven years ago and to which no

opposition has ever been raised.‖ Imam Khomeini in reply to questions put to him by the

merchants and businessmen of Qum regarding his views on the Prime Minister‘s interview

dated December 12, 1962 [Azar 21, 1341 AHS] rejected ‗Alam‘s claims concerning the

similarity of the bill with the town council bill. His statements in this regard were later

published as his declaration in reply to the Prime Minister. See Nahdat-e Ruhaniyyun-e Iran,

vol. 3, pp. 112-115. 2 This phrase is contained in the irrevocable law and is one of the major rules of religious

jurisprudence, according to which in legal and juristic issues the people are expected to

comply with the precepts of their religion and the laws which they themselves have chosen.

Imam's intention here is to draw attention to the contradictory nature of the Provincial and

District Councils Bill with the constitutional law which the government is bound to. By

referring to the aforesaid rule, he emphasized that his words did not constitute a recognition of

the legitimacy of the constitutional or any other law, for that came from the law‘s compliance

with the laws of the religion. For further information concerning irrevocable laws see Wasa‟il

ash-Shi„ah, vol. 15, Kitab at-Talaq, Abwab Muqaddamat wa Shara‟itah, chap. 30. 3 The second amendment to the constitutional law declared that: ―The Holy National

Consultative Assembly, which has been established through the assistance and favor of the

twelfth Imam (may God expedite his glorious advent), should not at any time allow any of its

articles of laws to contradict the rules of Islam or the laws of Hadrat Khayr al-Anam [the Best

of Beings] (i.e., Prophet Muhammad (s)). It is obvious that the responsibility for determining

which laws are at variance with the laws of Islam is and has been with the most learned

„ulama‟, (may God prolong their beneficial existence). Therefore, it is officially decided that

in any period of time a group of not less than five Islamic jurisprudents [mujtahids] and

fuqaha who are aware of current events will be selected to do this. Thus, the most learned

„ulama‟ and maraji„ at-taqlid will introduce twenty names from amongst the „ulama‟, who are

qualified, to the National Consultative Assembly. Five or more will be chosen by unanimous

vote or by drawing lots, and will be recognized as members so that all the articles proposed to

the Majlis are carefully analyzed and negotiated, and every article which is at variance with

the holy laws of Islam is rescinded. The vote of this group of „ulama‟ must be obeyed and

followed, and this article is irrevocable until Imam Mahdi‘s appearance.‖ 4 Meaning that we will not accept any law except Islamic law, the laws of the Constitution

which follow religious law are accepted by us. 5 The Shah and ‗Alam‘s government wanted to pass the Provincial and District Councils Bill

and violate Islam and the Constitution in the name of progress and using the excuse of the

prevailing circumstances and their international obligations. The Shah in answer to a telegram

sent by the maraji„ announced these changes to be trivial and to have arisen from the current

situation. In one of his speeches, ‗Alam, while condemning any revolt, implicitly described the

current activities of the „ulama‟ as being reactionary measures and added that the wheels of

time could not be turned back and the government would not change its mind concerning the

reform programs.

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are grateful that (praise be to God) it ended without a battle or war, without a

drop of blood being shed. Such a matter, which could have ended in a great

national uprising and could have moved nomads, ended with not even one

person being slapped! During small, local uprisings and wars which involve

thousands of people often a few are killed, and several are wounded, it is not

possible that during an uprising of twenty million not even one person‘s nose

bleeds! The state does not realize who prevented chaos or battle from

occurring. They should come and see what has been written in the letters we

have received and what has been said by the people who came to talk to us.1

1 The high-ranking „ulama‟ of the theology centers inside the country, clergymen, scholars,

preachers, merchants, tradesmen and religious groups supported the actions of the maraji„ of

Qum for the abolition of the Provincial and District Councils Bill in successive letters,

telegrams and papers which contained thousands of signatures. They regularly expressed to

the Shah and the government, and especially the maraji„, the aversion and apprehension of the

local citizens concerning the bill, and requested the abolition of the bill.

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They came to us with tears in their eyes, ―Give us an order, a word from you

that our souls will have everlasting life and see what happens.‖ We told them

that we did not ask that of them. But if a single word had been issued, there

would have been an explosion. Who put out this fire? Why does the state not

want to believe this? Why is it trying with all its might to destroy this great

force (the clergy) which is the support of the independence of the country?

God knows I am filled with sorrow. It is the clergy who have adapted to this

situation and are serving the independence of this country. Why does the

government not understand what it has done to our education? Why does it

not rely on the clergy? Why does the world become devastated,1 with the

death of one scholar but when the government fails, the people celebrate?2

The government should be such that if it suffers a failure the people mourn

and rise up to protect it.

The clergy as the backbone of the country

It cannot attract support itself, maybe it could if the people saw that it

wanted what was best for Muslims; if the people saw that the government

protected the interests of the Muslims, they would buy bonds and sell their

homes and use the money for the good of the Muslims. Why is the press

allowed to say such things?3 Why are they so discourteous and unjust? If the

clergymen were to go,4 the country would have no backbone. Why is the

press free to say whatever it wants (against the clergy)?5 Why the events of

1 It refers to the funeral and burial ceremony of the great Shi‗ah Authority, Ayatullah

Burujerdi the death of whom millions of Shi‗ah Muslims throughout the world mourned. 2 It refers to the defeat of ‗Alam‘s government by the clergy over the Provincial and District

Councils Bill. After its annulment, people in many cities put up lights and celebrated the

victory of Islam and the clergy. Some of the poets even composed poems to mark the

occasion. To see the role of the leadership of Imam Khomeini at that time refer to the poem on

page 205 in the book Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. 1. Also see

Nahdat-e Ruhaniyyun-e Iran, vol. 3, pp. 185-193. 3 The Imam‘s criticism is aimed at the freedom allowed the press at that time to speak about

the clergy and sacred things in an insolent manner. 4 The government-controlled press wrote: ―If the „ulama‟ are against the progress and

advancement which His Highness proclaims, then they can leave the country.‖ 5 The Pahlavi regime used propaganda and false rumor in its fight against the clergy in the

Provincial and District Councils Bill disturbances in order to make the clergy and the

maraji„‘s non-reactionary struggle look despicable and portray the clergy‘s uprising as being

instigated by the feudal landowners and capitalists, and in this way turn the peasants against

the clergy. The magazine Khusheh wrote: ―One of the great landowners living abroad has sent

large sums of money from Europe as sahm-e imam money to be put at the disposal of the

clergy so that they can take action on behalf of the landowners.‖

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January 7 (Dey 17) are freely celebrated?1 These things create hatred. Do not

make the country‘s king hated. We advise you not to turn January 7 into a

day of celebration.2 We believe this to be a heinous act. Protect this country.

The events of January 7 do not signify progress. The progress of a nation lies

with its universities and look at what you have done to them.

A hundred-year-old university, yet in need of foreign assistance

For over a hundred years, we have had universities and yet when a king

wants to have a tonsillectomy we must bring a doctor here from another

country. Foreigners must build the Karaj Dam.3 Foreigners must come even

to build a road. Do international obligations demand this? If you have doctors

and engineers you have education. If you say you have education, you have

wealth, you have students, and you have doctors and engineers, so why do

you hire them from outside the country? Why do you pay foreigners a

hundred thousand tumans a month?! Answer this! If you have no answer,

then pity this country! For a hundred years it has had universities but it has

no doctors, no engineers.

1 After the Constitutional Revolution from the middle of 1927, some circles close to Rida

Khan began talking about the forced removal of the women‘s Islamic veil [kashf-e hijab] and

by the New Year of 1928 [1307 AHS], Rida Khan‘s wife and daughters appeared in public

without the Islamic covering. The law calling for the removal of hijab was implemented after

Rida Khan‘s return from Turkey (in 1934) on January 7, 1935 [Dey 17, 1341 AHS]. On this

day, Rida Khan, accompanied by his wife and two daughters, attended the opening ceremonies

for a college along with his ministers and their wives who had removed their Islamic covering.

At this ceremony, Rida Khan addressed the women saying: ―We have broken the prison bars!

Now the freed prisoners can make beautiful homes instead of cages.‖ See Hijab wa Kashf-e

Hijab dar Iran, Khatirat-e Taj as-Saltanah. 2 Following the regime‘s defeat in the Provincial and District Councils Bill disturbances, the

government tried to distract public attention from this disgrace by making plans to

commemorate January 7 [Dey 17 AHS] and turn it into a day of national celebration

employing women of doubtful propriety and women with connections to imperialist circles

who planned a parade, celebrations and demonstrations. When Imam became aware of the

decision, he sent a message to government officials stating that if the government decided to

carry out its demonstration on January 7, the „ulama‟ would announce a national day of

mourning in commemoration of the disaster at the Gawhar Shad Mosque and would request

the public to stop work and participate in a street demonstration to express their hatred of

those who caused that bloody disaster. This message was so effective that the regime changed

its plans. 3 The Karaj Dam was built on the Karaj River, seventeen kilometers from Karaj, sixty-three

kilometers from Tehran, in December 1958 [Azar 1337 AHS]. Initial construction work began

in 1952 [1331 AHS], then in 1956 [1335 AHS] the International Engineering Company

[Harza] was assigned to the project. After the foreign consulting engineers accepted Harza‘s

proposals, the dam‘s building contract was ratified by the Planning Organization.

116

Distorting the aims of the clergy

This is what the clergymen have to say. The clergy are not against the

economic development of this country, they have been slandered. For five

hundred years, the clergymen have administered and protected the entire

world.1 One only needs to look at history. Even though the caliphs

themselves were oppressors, they governed the world through an Islamic

system. Does Islam not have a way for development? Which economic

matter did the „ulama oppose? You wanted to build dams; did they stand in

your way? You wanted to import industries, did they stop you? We said, ―Do

not destroy the steel plant‖. Do you think that we do not know what you have

done to the Karaj Steel Plant?2 The „ulama are not against independence;

the creed of the „ulama is independence and religion demands that we call

for it. But we have no means at our disposal; we do not govern the

newspapers, and they have introduced the „ulama in an unfavorable light.

The outcome of the alleged emancipation of women

Twenty odd years have passed since the scandalous forced removal of

the Islamic veil [kashf-e hijab] took place.3 Check and see what you have

done. You have put women into the offices, and every office they have been

put into has become paralyzed. For the moment, this is not a common

practice, the „ulama say, ―Do not let it become so; do not spread it to the

provinces‖. If women are put into an organization, it will upset conditions

there. Do you want women to provide your independence?4 Those that you

follow are exploring space while you fool around with (the rights of) your

women. Do not present your „ulama unfavorably to the world. This is a

1 It means the period of Islam‘s power to the 4th and 5th centuries after hijrah (i.e., 11th and

12th centuries CE). 2 Rida Khan, who dreamt of attaining power similar to that of Hitler‘s Germany, ordered the

construction of a steel mill by the German company Krupp. The Krupp Co. chose the Karaj

River as a suitable area to build the factory because it was near the Alborz mines. Most of the

equipment and tools needed to build the factory were brought in from Germany at great

expense and taken to the Karaj area. But after Iran was occupied by the Allied Forces, not only

did the Germans stop working and sending the remainder of the equipment but it is said that

they made the Iranian government destroy the equipment they had already sent. In this way,

great sums of money paid by the oppressed people of Iran were completely wasted. 3 Twenty-seven years had passed since the issuance of the decree for the removal of the

Islamic covering [kashf-e hijab] up until the time of this speech. 4 The Shah‘s emphasis on the presence of women in the offices was merely to cloak

imperialist Western policies, spread corruption, narcotize the youth and promote Western

culture. The status of women was lowered during the time of Rida Khan and his son, first by

British and then American schemes which isolated Muslim women from social activities.

117

shameful act on your part. These are the problems, this is the advice, but

what good is it? Those who should hear it are not here, and even if there were

someone here who could make the government understand that which pains

our hearts, he would not do so.

Duty of the „ulama: preserving the prestige of Islam

But you the clergymen, your responsibility, at any post which you might

hold is to guard Islam‘s reputation. If even one of your people acts

dishonorably, the „ulama in general will be seen in an unfavorable light. Just

because others speak unfavorably, do not present yourselves in a bad light.

Insignificance of the outward defeat

Our involvement in these events has brought about some sweet

experiences and some bitter ones. We have just mentioned the sweet ones,

which were the sentiments of the people, may God grant them predominance

and victory. The bitter ones came from the actions of a few people, may God

forgive them.1 It is God‘s will that the life and independence of the nation

lies in your hands. Whatever happens is either for or against you. If events go

against you, do not let this defeat you psychologically. An outward defeat is

not important, what is important is a psychological defeat. If a person is

defeated spiritually, he is as good as dead. For you that have support from

God, you that are the clergy, you that your hearts are otherworldly, there is

no defeat in this world; this world is nothing, whosoever is connected to God,

he shall never suffer defeat. Defeat belongs to those whose aspirations are

worldly. When one‘s aspirations are of this world, one shall be defeated. If

one‘s aspirations are the unseen and the mysteries behind it, there is no

failure. Failure is for the desperate, it belongs to those who trust the Devil

and to those whose hearts have been filled with love for the wealth of this

world. If you are defeated in some way, your hearts should be strong, stand

firm until the last person. Do not believe that if so-and-so fails, it is finished.

No! You are a monotheist. You are a Muslim. You are connected to God and

1 After the abolition of the Provincial and District Councils Bill, some of the „ulama‟

considered the struggle over and in a telegram to the Shah, thanked him for repealing the bill.

However, the Imam was convinced that the struggle must continue until news of the bill‘s

annulment was printed in the newspapers. This difference of opinion resulted in contradictory

rumors and news which confused many people. The people went to Qum to clarify their

obligations and the Imam gave the government the ultimatum that it must announce the

annulment of the bill in the national newspapers.

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God cannot be defeated. “So lose not heart nor fall into despair, for ye must

gain mastery if ye are true in faith.”1

Education as the greatest worship

If you win, do not lose your heads, be strong. You should neither be

filled with fear nor be too daring. It is not right now to shout obscenities at

the administration. You are above saying that which is unbefitting your

position. From today, we are setting about our business. Over the two months

since this event occurred, we have not been able to work properly, there were

nights when I slept for only two hours. From now on, we should occupy

ourselves with studying which is greater than any other means of worship, if

the heart is pure. Once again if we see a foreign devil focusing on our nation,

we will act in the same way, the state will be the same and the nation will be

the same.

The clergy back up the people

Such a gathering which is costly for others can be arranged by us with a

single word. The people realize that we are their friends, and they are fond of

their friends. The clergymen are the fathers of the people, and they are fond

of their children. In the middle of the night, an old man2 announces, ―Let us

gather and pray and Tehran moves!‖ Another old man here writes, ―We want

to have a prayer gathering and see what happens!‖ Why? Because the people

perceive that the „ulama have their best interests at heart, the „ulama are

righteous people; they are not corrupt. We would like the state to be like this

also. We would like it when a day of national mourning is announced,

everyone mourns, and they do not oppose it. And just as the hearts of the

people are attentive to the clergymen and gather at their bidding, we would

like them to be like this also with the government.

Admonishing the Shah

From Shahr-e Rey, they wrote, ―We are five thousand people clad in

shrouds.‖ From Japalaq,3 ―We are one hundred thousand individuals

awaiting your orders.‖ From Lorestan, they wrote, ―We are tribes ready with

our shrouds.‖ The people are awakened. Can a nation which is awakened be

backward? Get rid of your weapons and then in Tehran, for example,

1 Surah Al-i „Imran 3:139. 2 It refers to the elderly clergymen such as Ayatullah Tonakabuni and Ayatullah Behbahani

who were over ninety years of age. 3 Japalaq is an area in Isfahan.

119

announce that you will hold a gathering in the east, and we will announce

one in the west; announce a gathering in Qum and we will announce one

twelve kilometers from there in Khak Faraj;1 you hold one close by and we

will hold one far away. Go to Khuzestan, anywhere, and do the same so that

you will see just how important this support is for you. I advise the king of

this nation not to lose this force. Two events occurred; one was the death of

Ayatullah Burujerdi2 and the other was the death of one of their people; and

we all saw what happened. They say the akhunds are nothing. How can they

say this?! You say that you do not have anything to do with the akhunds,3

well the akhunds have something to say to you! Religious counsel is

compulsory; to abandon it might even be a capital sin. It is the duty of the

„ulama to counsel everyone throughout the nation, from the Shah down.

The way to win hearts

This is the way to the people‘s hearts; the Muslim people‘s hearts will be

won over through Islam. We understand what makes their hearts beat, the

hearts of the Muslim people must be attracted by means of Islam for

“without doubt in the remembrance of God, do hearts find satisfaction”.4 All

hearts are in God‘s hands. The converter of all hearts is God. Focus your

attention on God so that the hearts of the people will focus on you. The

people of learning do this; you (the statesmen) must also be like this. We are

not saying, ―Wear a turban;‖ rather, we say, ―Come to understand that which

the clergymen have understood.‖

1 Khak Faraj: one of Qum local areas. 2 Ayatullah Haj Aqa Husayn Tabataba‘i better known as Ayatullah Burujerdi [1873-1961] the

leader of the theological center of Qum (after Ayatullah Ha‘iri), founder of the Azam

Mosque of Qum, and highest ranking Shi‗ah marja at-taqlid (since September 1941

[Shahrivar 1320 AHS]) during the reign of Muhammad Rida Shah. After his preliminary

studies in Burujerd, he went to Isfahan and taught religious jurisprudence and philosophy there

for eight years. He then studied for another eight years with Akhund Muhammad Kazim

Khorasani in Najaf. He returned to Iran and began teaching logic and doctrinal scriptures in

Burujerd. In 1944 [1323 AHS], he was invited to Qum by Imam and the other „ulama‟. The

defeat of the constitutional movement and events such as the execution of Shaykh Fadlullah

Nuri, as well as the troubles arising from unsuccessful political actions taken against Rida

Khan, led Ayatullah Burujerdi to avoid involvement in political matters wherever possible,

out of fear that such involvement would prove to be detrimental to the Muslims. For this

reason, he was sometimes the object of criticism. In order to take advantage of the reputation

of this great man, Muhammad Rida would visit him frequently and in a show of piety for the

people would announce his readiness to disseminate Islam. 3 One of the Shah‘s statements. 4 Surah ar-Rad 13:28.

120

We say the government should govern the people well so that they would

understand that the government has their best interests at heart. But if the

people see that is not how it really is, they will begin to ask, ―When will this

government be destroyed?‖ O government, O wretched ones! The conquest

of a country is nothing—and fortunately you have not achieved this—what is

important is the conquest of hearts. If you want to, then do it. If not, do not

do so. It is up to you.1


1 This was said in admonition.

121

Statements Date: December 11, 1962 [Azar 20, 1341 AHS / Rajab 13, 1382 AH]

Place: Qum

Occasion: Abolition of Provincial and District Councils Bill and its consequences

Addressees: Husayn Partow (Qum Police Chief); Badi‗i (Qum SAVAK Chief)1


Avoiding arousal of people‟s thoughts and feelings

The government and the nation must be unified so that the people would

support the government if any problems or incidents come about for the

government or country. Although the Provincial and District Councils Bill is

over now and things have been agreed upon in general, the issue continues to

appear here and there in the papers and magazines and also in the lectures;

and regarding the resolution of the problem, following it up in the press will

not result in anything but racking nerves. Public opinion and feelings have

been under great strain for two months and need a rest, so they should not

excite them again, by saying and writing on these matters.

The clergymen support reformation

His Excellency Mr. Prime Minister2 has announced in a recent speech,

―We started the reforms, but now some persons are making obstacles‖; if he

means the clergymen and akhunds, they are the supporters of the reforms. If

the government builds factories, strengthens the culture and promotes

agriculture with modern methods, or commits itself to developing industry,

medication and health, we will support the government and help them, too.

No akhunds protest these reformist commitments, do they? The government

and the people should not be separate, if they are, then the nation will take

pleasure in the troubles of the government and people will dodge paying

taxes and work; but if they are united, people would even sell the carpets

covering their rooms to assist the government.

1 During the meeting and warning of the Imam to the delegates sent by the Shah‘s regime, a

number of usual clients were also attending. 2 Asadullah ‗Alam.

122

Show-off programs of the regime on Dey 17 The propaganda organization of television belongs to a detested

minority1 and it is going to be expanded all over the country. In addition to

his domination over our country‘s economy its owner possesses the Pepsi

Cola factory which is an espionage center. They are going to show modern

and past women on TV on Dey 17,2 and some women intend to demonstrate

against the suspension of the Provincial and District Councils Bill. A number

of citizens from Tehran and other provinces have already come to us

maintaining that they will react if such an act is done, and they will

commemorate those killed in Gawhar Shad mosque in a meeting on the same

day. Can you imagine what will happen if gangs of ruffians and cutthroats

hold a rally against the 22 factions of the fair sex? Having this in my mind, I

answered those citizens that such an action is not so probable.

I hope the officials will report this to their headquarters so that the

ceremony on Dey 17 might not be overstated and not provoke people who

are agitated already by the television organization of Bahais. The Bahai

League and the Pepsi Cola factory are espionage institutions of the Jews of

Palestine.3

The gap between the nation and the government

Another more important matter of which I have informed the Prime

Minister myself, and cannot be talked of explicitly in front of an audience [he

refrains from saying],4 is that if they do it,5 things will not be the same as the

Provincial and District Councils Bill. Besides, the people of this country and

even other countries will protest it so strongly that it will not be possible to

stop it and the government cannot destroy all people with arms. I hope, God

willing, that things will not go like that, for it would be formidable. God

bears witness that every now and then, when people come to me to take

advice about protesting the government, I get so unhappy and grieved

thinking, why the nation should be separate from the government. What is

the reason for these events and actions that brings disgrace and

embarrassment to the Iranian nation in front of other nations of the world?

1 By ―a detested minority‖, he means the Baha‘is of Iran. The television (organization) was

established and directed by Thabit Pasal, a Baha‘i-turned Jew. 2 The anniversary of Kashf-e Hijab [unveiling of women] by Rida Khan in 1314 AHS. 3 It refers to the Zionist occupiers. 4 The exact words of Qum Police reporter are cited. 5 Perhaps the Imam had meant the rumors about the elimination of the swearing on the Holy

Quran and replacing it with ―the Holy Book‖ which was shamelessly suggested by ‗Alam

later on and faced much public objection.

123

An effort should be made to do away with any discord and disharmony

between his Royal Majesty, the government and the people, and they should

all work for the grandeur of the country. The clergy, tradesmen and the

public servants should all have this same aim.1

1 The text of the Imam‘s words is provided according to report No. 5/2186 (dated: 9/23/1341

AHS) of Qum Police Force.

124

Permission Date: December 14, 1962 [Azar 23, 1341 AHS / Rajab 16, 1382 AH]

Place: Qum


Addressee: Yadullah Rahimiyan Dastjerdi



upon Muhammad and his pure progeny and His curse be upon all their

enemies.‖


al-Ahkam Aqa Shaykh Yadullah Rahimiyan Dastjerdi (may God always

assist him) who is verily one of the pious and trustees, is granted my

permission to quote the authentic hadiths from reliable books of the

companions (may God be pleased with them) and to collect religious funds

such as zakat and alms for properties with unknown owners and to deliver

them to their religiously specified area. He is also allowed to collect the

blessed Imam‘s („a) Share, spending a part of it on his own living sparingly,

as long as he is preaching or studying, and one-third of the remainder in

promoting the luminous religion. He is also to deliver some to the other pious

preachers or students up to 30 tumans in each case, and to submit the

remainder to this humble servant to be expended in the blessed seminary. He

is also granted the permission to deal with the sacred Imam‘s („a) Share,

delivering it to this humble servant and getting the receipts to be handed back

to the payers.

―And I advise him to be pious, to evade carnal desires and to be cautious

in his worldly and afterworld affairs. I hope he will not forget me in his

benevolent prayers.‖ May God‘s peace, mercy and blessings be upon him

and faithful brethren.



125

Permission

Date: December 27, 1962 [Dey 6, 1341 AHS / Rajab 29, 1382 AH]

Place: Qum


Addressee: Husayn Waizi




enemies.‖


Islam Aqa Shaykh Husayn Waizi (may his graces last) who is verily

endowed with goodness, piety and trustworthiness, is granted my permission

to be in charge of the financial and religious law affairs whose supervision is

the duty of a fully-qualified jurist during the occultation of the Wali al-Amr.

―So, he will be in charge of the mentioned affairs while exercising caution.‖

He is also allowed to collect the blessed Imam‘s („a) Share, spending it on

his own living sparingly as long as he is preaching or studying, and to deliver

the remainder to this humble servant to be expended in the blessed seminary.


advised by the pious predecessors—to be pious, to evade carnal desires and

to be cautious in his worldly and afterworld affairs. I hope he will not forget


upon him and our faithful brethren.



126

Permission

Date: December 31, 1962 [Dey 10, 1341 AHS / Shaban 3, 1382 AH]

Place: Qum


Addressee: ‗Ali-Akbar Husayni Laylabi




enemies.‖

It is hereby confirmed that His Eminence Murawwij al-Ahkam wa ‗Imad

al-Alam Aqa Sayyid ‗Ali-Akbar Husayni (may God always assist him) who

is verily endowed with goodness and piety, is granted my permission to be in

charge of the financial and religious law affairs whose supervision is the duty

of a fully-qualified jurist during the occultation of the Wali al-Amr (may

Allah expedite his advent). ―So, he will be in charge of the mentioned affairs

while exercising caution.‖ He is also allowed to collect the two blessed

Shares, spending them in part on his own living sparingly, delivering the

remainder of the blessed Sadat‘s Share to its religiously specified area, and

the remainder of the blessed Imam‘s Share („a) to this humble servant to be









127

Permission

Date: January 13, 1963 [Dey 23, 1341 AHS / Shaban 16, 1382 AH]

Place: Qum


Addressee: Sayyid Muhammad Mir Jafari Tonekaboni




enemies.‖


Islam Aqa Sayyid Muhammad Mir Jafari Tonekaboni (may his blessings

last) who has spent a part of his worthy life acquiring religious knowledge

and is verily endowed with goodness and piety, is granted my permission to

be in charge of the financial and religious law affairs whose supervision is

the duty of a fully-qualified jurist during the occultation of the Wali al-Amr

(may God Almighty expedite his glorious advent). ―So, he will be in charge

of the mentioned affairs while exercising caution.‖ He is also allowed to

collect the two blessed Shares, delivering the surplus of what he spends on

his own living from the Sadat‘s Share to its religiously specified area. He is

to deliver the surplus of the Imam‘s („a) Share, after spending it on his own

living sparingly, to this humble servant to be expended in the blessed

seminary. If the need arises in his own vicinity, he is allowed to spend the

blessed Imam‘s („a) Share, and one-third of the surplus on promoting the

religion and exalting the word of Islam.

―And I advise him (may God Almighty always assist him)—as we have

been advised by the pious predecessors—to be pious, to evade carnal desires






128

Permission


Place: Qum


Addressee: Muhammad ‗Ali Sharifi Furdui



upon Muhammad and his pure progeny and may His curse be upon all their

enemies.‖

It is hereby confirmed that His Eminence ‗Imad al-Alam wa Maladh al-

Anam Aqa Shaykh Muhammad ‗Ali Sharifi Furdui (may God always assist

him) is verily endowed with goodness, piety and trustworthiness. He is




advent). ―So, he will be in charge of the mentioned affairs while exercising.‖

His Eminence is also allowed to collect the blessed Imam‘s („a) Share,

spending it on his own living sparingly and to deliver the remainder to this

humble servant to be expended in the blessed seminary.








129

Permission


Place: Qum


Addressee: Abul-Qasim Musafiri




enemies.‖


Islam Haj Shaykh Abul-Qasim Musafiri (may his graces last) is verily

endowed with goodness, piety and trustworthiness. He is granted my



Wali al-Amr (may God Almighty hasten his glorious advent). ―So, he will be

in charge of the mentioned affairs while exercising caution.‖ His Eminence is

also allowed to collect the blessed Imam‘s („a) Share, spending it on his own

living sparingly and to deliver the remainder to me to be expended in the

blessed seminary.

―And I advise him (may God always assist him)—as we have been







130

Permission


Place: Qum

Subject: Trip of Imam Khomeini‘s wife and son

Hereby I, the undersigned, Sayyid Ruhullah Mustafawi, ID No. 2744,

issued in Kamareh, Branch No. 2, son of Sayyid Mustafa, according to this

document, permit my wife, Khadijah Thaqafi, ID No. 4910 issued in Tehran,

to take a trip to Iraq along with her son, Sayyid Mustafa Mustafawi. This

document, containing my permission for her, is authentic and valid.1

Ruhullah al-Mustafawi

1474/10.27.1341

The authenticity of signature of His Eminence Ayatullah Haj Sayyid

Ruhullah Mustafawi, ID No. 2744, issued in Kamareh, which is marked ―X‖

in this document, is hereby confirmed.

Notary Public No.7, Qum

1 According to the law, since women‘s trip abroad is dependent on their husbands‘ permission

and agreement, the Imam formally announces his agreement with his wife‘s pilgrimage to the

holy sites of Iraq along with their son Sayyid Mustafa Khomeini.

131

Permission


Place: Qum


Addressee: Sayyid Kazim Nur-Mufidi




enemies.‖


Islam Aqa Sayyid Kazim Nur-Mufidi Gorgani (may his graces last) is



occultation of the Wali al-Amr. ―So, he will be in charge of the mentioned

affairs, taking caution.‖ He is also allowed to collect the two blessed Shares,

spending them on his own living sparingly and to spend the remainder of the

noble Sadat‘s Share in the …1 and one-third of the remainder of the blessed

Imam‘s („a) Share on promoting the obeyed religion and exalting the word of

Islam, and to deliver the remainder to this humble servant to be expended in

the blessed seminary.








1 This part is illegible.

132

Statements Date: January 1963 [End of Dey 1341 AHS / Shaban 1382 AH]

Place: Qum

Subject: A warning with regard to the consequences of the Shah‘s proposed

referendum and the need for the awareness and resistance of the „ulama and the

people

Occasion: The regime‘s announcement of the enforced White Revolution

referendum

Audience: Ayatullah Ruhullah Kamalvand, the Grand Ayatullahs and a group of the

„ulama in Qum


Vague future and the heavy burden of responsibility

Gentlemen, you must be aware of how grim the future looks and how

heavy our responsibility has become as a result of the recent turn of events.

The events which are now occurring threaten the very basis of Islam with

destruction. A calculated conspiracy has been organized against Islam, the

nation of Islam and the independence of Iran. You are to realize that this

event cannot be compared to the former disturbance (concerning the

Provincial and District Councils Bill) nor can we respond to it in the same

way.

Our opponent is the Shah himself

On the face of things that disturbance concerned the government; it was

the government to which we directed our opposition; and it was the

government which was seen as having been defeated. But the defeat or even

the fall of a government in a system of rule is not something of great

importance. It is not something which would destroy the basis of a regime.

Indeed, on occasion a regime purposely resorts to overthrowing the

government in order to consolidate and secure the regime‘s position. In this

case, however, that with which we are now confronted and against which we

are directing our grievances and opposition is the Shah himself—someone

who now finds his life hanging in the balance; and as he himself stated, to

succumb on this occasion would mean his downfall and ruin. Therefore, he

has no choice but to succeed in implementing this proposed policy no matter

what it takes. Not only will he not surrender and do away with his plans, but

133

he will fight against any opposition with all of his might and with the utmost

fierceness. Hence, we must not expect the system to surrender as it did last

time. Moreover, it is a bounden duty for us to fight in opposition since the

danger which now threatens the people cannot be ignored or taken lightly.

Our duty in facing the imperialist trap

In order to delude and mislead the nation, the government has set an

elaborate trap, and has engaged in a series of deceptive, misleading moves. If

we fail to awaken and inform the masses before they fall into the colonial

trap, which has been set for them, the nation of Islam will find itself on the

verge of destruction. It will be deceived and led astray and if that happens not

only will the „ulama‟ and the clergymen of Islam also inevitably follow a

deviated path, which, God forbid, will lead to their extirpation, but they will

be answerable before God Almighty as to why, having seen the trap, they did

not warn the blind and thus prevent them from falling into it. If only we

could make the people aware of the Shah‘s schemes and conspiracies and

keep them from being deceived and influenced by this deceptive plan of his,

then without doubt, we would overpower him and make him face defeat.

When we do not wish to engage in a war with tanks and cannons—which he

reckons we are incapable of doing anyway—and when fists are no match for

what he has to fight with, then what are we to do? The best thing we can do

is to make the people aware of what is happening; and should we succeed in

this, then the formidable force we represent will become apparent. We shall

constitute a force which is indestructible even when confronted by tanks and

cannons. In the meantime, as I said earlier, a difficult and dangerous path lies

before us. Those who believe that they have a duty to fight, must consider the

consequences and see to what extent they are able to endure the hardships

and difficulties that they are likely to be subject to along this chosen path

and…

134

Message Date: January 22, 1963 [Bahman 2, 1341 AHS / Shaban 25, 1382 AH]

Place: Qum

Subject: Revealing the aims and the nature of the Shah‘s illegal referendum

Addressees: A group of religious people of Tehran

[His Eminence Hujjat al-Islam wal-Muslimin, Ayatullah al-‗Uzma fi‘l-Ardin

Aqa Haj Ruhullah Khomeini (may his benign existence for the people

endure):

Please express your opinion regarding the ―National Ratification‖ which

is announced in the press.

A group of religious people of Tehran]


Although I do not want to give my comment on this issue, I nevertheless

notified His Imperial Majesty through Mr. Behbudi1 of its advantages and

disadvantages, and so fulfilled my duty, but it was not accepted. Now I have

to act on my religious obligation. In my opinion, this referendum which in

terms of eliminating some defects is called the ―National Ratification‖ could

show the poll of the society of Islamic clergymen and the overall majority of

the nation, provided that there are no threat and intimidation at work and the

nation knows exactly what they are doing. For expediencies, while ignoring

for the time being some of the religious aspects of this referendum or

―National Ratification‖, which is basically worthless in the context of Islam,

as well as some of its fundamental legal defects, I will henceforth point to

just a few of its defects:

1. Referendums are not anticipated in the Iranian laws and are

unprecedented except once and that was announced by the ―illegal

officials‖. Under the charge of participating therein, a number of people

1 Sulayman Behbudi, a person close to the courts of Rida Khan and Muhammad-Rida

(Pahlavi).

135

were arrested and deprived of their social rights.1 I do not understand

why it was illegal then, while now it is legal!

2. It is unclear which official does have the right to hold a referendum,2 and

this will have to be prescribed by the law.

3. In the countries where referendums are lawful, the nation must be given

enough time to deliberate and discuss all its articles in detail, and the

pros and cons are reflected in the media; that is different from holding it

unclearly in a few days without having the nation informed.

4. The voters must be informed enough to know what they are voting for.

So, the decisive majority here do not have the right to vote for this

matter. Only some of the residents in the urban areas who have the

needed discernment deserve to vote on the six articles, to which they

certainly object.

5. Voting should be done in a free atmosphere, under no pressure,

compulsion, threat or inducement; and this is not possible in Iran because

most of the people are pressurized and intimidated by the government

organs all over the country.

The referendum is essentially brought forth so that things would become

obscured and the prosecutable violations of law, which will surely get the

officials involved, go unnoticed. His Majesty has been beguiled by those held

accountable before the law and the nation, to do this to their benefit. If they

really want to work for the people, why did and do they not refer to the

program of Islam and the Muslim scholars programs to make a happy and

comfortable life for all strata of the people in both worlds?! Why do they

establish cooperative funds to steal the earnings of the farmers from them?

Founding such a cooperative fund will cause the Iranian market to be

destroyed and will make the merchants and farmers wretched; and other

strata of people will also be the same. If the nation of Iran submits to the laws

of Islam, and asks their government to execute the economic policies of

Islam under the supervision of the „ulama‟ of Islam, the whole nation will

live in comfort and prosperity.

Religious authorities feel that the Quran and religion are in danger. It

seems that this compulsory referendum is a prelude in eliminating the matters

related to the religion. The „ulama‟ of Islam felt that Islam, the Quran and

1 This refers to the holding of a referendum by Dr. Muhammad Musaddiq. He and others were

prosecuted for this reason, by the coup d‘état government (Zahidi), who called Musaddiq‘s

administration ―the illegal officials‖. 2 In the book Nahdat-e Ruhaniyyun-e Iran, vol. 3, p. 204, first sentence second line, states:

―The present government is not qualified to hold a referendum.‖

136

the country were in danger because of the Provincial and District Councils

Elections affair, and it seems that the enemies of Islam mean to do the same

thing through some simple beguiled people. It is the duty of the „ulama‟ of

Islam to notify the people, whenever they feel a danger lurking over Islam

and the Holy Quran, so that they will not be held accountable anymore

before God Almighty. We ask God Almighty to protect the Holy Quran and

the independence of the country.


137

Message Date: Winter 1962/3 [1341 AHS / 1382 AH]

Place: Qum

Subject: Expressing gratitude for the people‘s support to the „ulama‟‘s uprising

against the Provincial and District Councils Bill

Addressees: The people of Alashtar and its adjacent districts


To the esteemed people of Alashtar and inhabitants of the other districts

(may God Almighty assist them):

I hope the gentlemen will excuse me for the delay in answering the letter,

which is for the attainment of a lofty Islamic aim. We thank the good offices

of the dear faithful that had expressed their noble feelings in support of the

clergy and made us hopeful, saying that the gallant soldiers of Islam were all

prepared to sacrifice everything they have. It is hoped that God Almighty

bestows all the inhabitants of that region with good rewards and protects you

all for the sake of Islam and sends down His blessings upon the inhabitants

of that region.

May God‘s peace and mercy be upon you.


138

Letter

Date: Winter 1962/3 [1341 AHS / 1382 AH]

Place: Qum

Subject: Appreciating Mr. Kamalvand‘s support in the uprising against the

Provincial and District Councils Bill

Addressee: Ruhullah Kamalvand


I have the honor to inform you that I hope, with the grace of God, you

are totally fine and healthy. Thanks to God Almighty, the Muslims made

great improvement concerning this affair and the clergy attained special

grandeur. Although we suffered a lot, experienced much bitterness and there

were many sad truths that were disclosed to us,1 which I wish they were not,

the bitterness disappeared when the bill was abolished despite the obstinacy

of the government. I was busy appreciating the personalities and I have to

confess that Your Eminence stood in the foremost position (may God bless

you for your efforts and reward you the best out of Islam). I congratulate you

on your sincerity, but now we should be aware that the enemy might wake up

again2 and seek some way of doing harm and making up for its scandalous

defeat. I still need to benefit from the ideas of persons like Your Eminence. I

hope, God willing, to tell you more when we meet later on to find a suitable

solution. May peace be upon you.


1 For example, the lack of support and silence of the gentlemen in the theological centers. 2 The Imam‘s („a) anticipation and his anxiety came true for that was proved in less that a

month by the Shah‘s agents attacking the Faydiyyah Madrasah (Farvardin 2, 1342 AHS) and

the massacre of people in the uprising of Khordad 15, 1342 AHS.

139

Letter

Date: Winter 1962/3 [1341 AHS / 1382 AH]

Place: Qum

Subject: Response to a letter and acknowledgment



I have the honor to inform you that I was delighted to receive your letter

indicating Your Eminence‘s good health. The letter I had sent to Your

Eminence before had been mistakenly delivered to Kerman and was then sent

back to Qum. His Eminence Thiqat al-Islam Aqa Shaykh ‗Abbas-‗Ali (may

his graces last) stopped by and I notified him of some matters to be

communicated to Your Eminence. I ask God Almighty for Your Eminence‘s

health and happiness.


140

Message Date: January 23, 1963 [Bahman 3, 1341 AHS / Sha´ban 26, 1382 AH]

Place: Qum

Occasion: Mr. Khwansari and Mr. Behbahani under house arrest in Tehran by the

agents of the regime

Addressee: The Muslim nation of Iran


Beware O Muslims! Islam is in danger of blasphemy. The authorities and

„ulama‟ of Islam, some are in restriction, and some are jailed, and profaned.

The government ordered the seminaries to be violated, the defenseless tullab

beaten, and the marketplace of the Muslims pillaged and store windows

shattered. Their Eminences Ayatullah Khwansari1 and Ayatullah

Behbahani2 are under strict house arrest and a number of esteemed „ulama‟

and venerable preachers are jailed. We cannot contact them and do not know

their whereabouts at all. Ruffians and thugs are provoked to insult the

„ulama‟ and the clergy. They prevent the tullab and preachers from moving

around the country to preach Islam and the Islamic laws. They treat us like

slaves of the Middle Ages. I swear to Almighty God I don‘t want this life. ―I

find nothing in death but happiness and see nothing in living with tyrants but

disgrace.‖3

I wish the police would come and arrest me so that I would be relieved

of my responsibilities. The only crime of the „ulama‟ of Islam and other

Muslims is that they defend the Holy Quran, Islam‘s dignity and the nation‘s

independence, and they oppose imperialism. These are our conditions now; it

would be interesting to know what Mr. ‗Alam and Arsanjani‘s opinions are

about it.4


1 Sayyid Ahmad Khwansari. 2 Sayyid Muhammad Musawi Behbahani. 3 This is a quotation from Imam Husayn („a). Bihar al-Anwar, vol. 75, p. 117. 4 Asadullah ‗Alam (the then Prime Minister), Hasan Arsanjani, the Agriculture Minister in the

‗Ali Amini‘s cabinet, was reinstated by Asadullah ‗Alam and was one of the chief propagators

of the Land Reforms.

141

Message Date: January 23, 1963 [Bahman 3, 1341 AHS / Sha´ban 26, 1382 AH]

Place: Qum

Subject: Assault of the police forces and SAVAK agents on the people and students in

Faydiyyah Madrasah and in the streets of Qum



“Lo! We are Allah's and Lo! Unto Him we are returning.”1

After so many admonitions and fulfilling my duty as a clergyman, it

yielded no good result and today—which is Shaban 26—a bunch of ruffians

along with the government agents have been going around in the holy city of

Qum, since morning, assaulting the defenseless people of Qum, tullab and

the clergy, dishonoring, beating and arresting many. A number of the agents

and ruffians attacked Faydiyyah Madrasah, beside the holy shrine, shooting

and beating the meek tullab with truncheons and sticks. Then they assailed

the Qum marketplace and avenues, plundering some of the stores, shattering

many shop windows, and no one turned out to help the devout people and the

clergy. We are under such conditions right now, at noon, and we do not know

what will happen in the end. This is what is meant by government support of

religion, and this is what is meant by free elections and a free electorate. We

shall let the public be the judges of what actually took place in the religious

city of Qum, in the vicinity of the holy shrine and in the city‘s theological

center. We ask God Almighty for the dominance of Islam and independence

of the country. May Allah Almighty protect Islam and the Quran!


1 Surah al-Baqarah 2:156.

142

Statements Date: January 23, 1963 [Bahman 3, 1341 AHS / Shaban 26, 1382 AH]

Place: Qum

Subject: The need for the removal of ‗Alam from the premiership

Occasion: The bloody events of Bahman 2-3, 1341 AHS in Qum and Tehran; the

Shah‘s arrival in Qum

Addressees: Maraji„, the clergy and Governor of Qum


…in the light of yesterday‘s violent attack by government agents on the

honorable „ulama‟ and people of Tehran and the disrespect shown towards

the holy status held by the clergy in that city, and again, due to the

government agents‘ inhuman treatment of the respected citizen and the

clergy society of the city and their violation of the sanctity of this holy

domain, there remains no room for agreement or for striking up any friendly

relationship with the present state. In no way could a meeting be arranged

with the Shah unless, in order to compensate for the affront against the holy

sanctity of the clergy, he were to remove Mr. ‗Alam from office for having

been the prime culprit in all this, and he were to put an end to these arrests

and other such actions taken by the police, thereby paving the way for

possible talks and negotiations.1

1 Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. 1, p. 254.

143

Letter

Date: February 11, 1963 [Bahman 22, 1341 AHS / Ramadan 16, 1382 AH]

Place: Qum

Subject: Telephone transfer

Addressee: Qum Telephone Department1


Qum Telephone Department

Hereby I request that the telephone number 3261, which I have

purchased from Mr. Abu‘l-Fadl Subhani, be registered under my name.


***

11/29/1341 AHS

Qum Telephone Department

Hereby I accept whatever has to be performed under the regulations

concerning telephone transfer.


1 According to a footnote at the bottom of Imam Khomeini‘s letter, the phone number 3261

had been previously a magnetic phone. Although 9,000 Rials had been paid as a deposit, a

sum of 7,000 Rials more had been still to be paid by Mr. Subhani; and after the sum had been

paid, the telephone was legally transferred to Imam Khomeini. The original letters are kept in

the Post and Telecommunications Museum.

144

Joint Declaration

Date: March 1963 [Esfand 1341 AHS / Shawwal 1382 AH]1

Place: Qum

Subject: Joint declaration of the maraji„ and „ulama‟ of Qum on the illegality of the

―women‘s suffrage‖ plan

Addressee: The Iranian nation


“There is neither might nor power but from Allah, the Exalted, the Great.”

Since Mr. ‗Alam‘s administration has hastily passed a bill, giving

women the right to vote and to be elected, without reflecting on the articles

of the Constitution and on the consequences of the subjects it has raised, it

seemed necessary to notify the Muslim nation of some points to let them

know under what conditions and under which governments the Iranian

Muslims are living. We call for everybody‘s attention to these points:

1. In the plan he has presented to the Prime Minister, Mr. Interior

Minister writes: ―As you well know, it is clearly stipulated in the Preamble of

the Constitution that every individual citizen of the country is rightful to

participate in ratification and supervision of general issues. According to the

Second Article of the Constitution, the National Consultative Assembly

(Parliament) represents the majority of the citizens of Iran who contribute to

the economic and political affairs of their homeland. Therefore, not only is the

deprivation of women from participating in elections, not permitted in the

Constitution and its Supplement, but is also contrary to the Constitution,

considering the phrase, ―every individual citizen of the country‖ in the

Preamble of the Constitution, and the phrase, ―majority of the inhabitants of

the country,‖ mentioned in the Second Article. The cabinet has approved that

the first item of Article X and second item of Article XIII of the Consultative

Assembly Election Laws, as well as the term ―male‖ in Articles VI and IX of

the Upper House of Parliament Election Laws, be dropped. They have also

obliged the Interior Ministry to obtain legal permission for this bill, after the

1 This declaration became known as the Nine-Signature Declaration. In the book, Haft Hezar

Ruz [Seven Thousand Days], vol. 1, p. 126, 11/28/41 AHS is mentioned as the date of its

issuance.

145

opening of the two Houses of Parliament. It is necessary to demonstrate the

flaws of these statements:

a. If women‘s participation in elections, as Mr. Interior Minister claims

and the cabinet approves, is in agreement with the Constitution, then the

cabinet‘s enactment is void just as if it verified the participation of the men in

the elections, and if the enactment is lawful, then it can be inferred that

participation of women is against the Constitution for the cabinet members.

b. If lack of participation of women is against the Constitution in their

opinion, then it is irrelevant for the cabinet to oblige the Interior Minister to

obtain the legal permission for the bill after the opening of the two Houses.

Therefore, because they want a legal permission, it is inferred that

participation of women is against the Constitution in the opinion of cabinet

members. Was it not better for the cabinet to pass a bill after enough

deliberation?

2. The Preamble of the Constitution is not the Constitution itself, but it is

the words of the then Shah and ceases to have legal validity and the Interior

Minister relied on it either out of negligence or for misleading others. Rather,

if he had thoroughly studied this Preamble, he would have clearly seen that

women are not allowed to participate in the elections because you will find in

it the phrase, ―Now that the National Consultative Assembly is inaugurated

according to our noble intentions…‖ If women‘s participation had been

observed, how can it be possible that the Assembly had been inaugurated

without the participation of women according to the ―noble intentions‖? This

clause purports that the first round of the parliament had been in accordance

with the Shah‘s intentions and women had not participated, so they have not

been given the right.

3. It can be inferred that ―the majority of the citizens of the country‖,

mentioned in the Second Article, is not what is understood by the cabinet but

it means that a representative from Tehran is representative of the entire

nation and that a representative from Qum is representative of the entire

nation as it is stipulated in the Thirtieth Article of the Supplement to the

Constitution. The proof to this claim is that just ten classes of people are not

allowed to vote, although they are part of the general citizens of the country.

Therefore, they have to testify that either depriving this group or their

participation is against the Constitution.

4. Given that there is a mistake in the interpretation of this Article,

according to Article XXVII of the Supplement to the Constitution,

interpretation and explanation of laws is incumbent upon the National

Consultative Assembly, and the ministers have no right to interpret.

146

5. If according to the cabinet, women and other disenfranchised groups

have the right to participate in the elections, then all of the parliaments since

the beginning of Constitutionalism, have been formed against the

Constitution and have been illegal because the women and more than ten

other groups mentioned in the election laws have been excluded from

participation, and this has been against the Constitution! This will entail

many flaws as will be cited below:

a. All the existing laws of the country since the beginning of

Constitutionalism are null and void, and should be declared illegal.

b. The Constituents‘ Assembly, according to Mr. ‗Alam‘s cabinet, has

been formed against the Constitution, so it is unlawful and void while such a

claim is prosecutable according to the law.

c. Mr. ‗Alam‘s administration and all other administrations formed since

the beginning of Constitutionalism have been all illegitimate. An illegal

government has no right to pass a bill and others. In fact, it is even a crime

for it to interfere in the affairs and treasury of the country, and it is

prosecutable.

d. All of the contracts with the foreign governments, such as oil

contracts, and so on, according to Mr. ‗Alam‘s administration, are null and

void and this should be announced to the nation.

6. Omission of the first item of Article X and the second item of Article

XIII of the National Consultative Assembly and omission of the word,

―male‖ from Articles VI and IX of election laws of the Upper House,

endorsed on Shawwal 1329 AH, the Parliamentary Election Laws, endorsed

on Ordibehesht 14, 1339 AHS, are illegal. The administration fails to acquire

such a right, according to the Preamble of the Constitution and Article 2 of

the Constitution, because its grounds are void. In addition, the government is

not given the right to nullify the National Consultative Assembly‘s laws, and

according to the Article XXVIII of the Supplement to the Constitution, the

executive and the legislative branches are permanently independent and

separate from each other.

What has been mentioned so far is the legal aspect of this illegal bill.

This bill is also in contrast with Articles II and XXVII of the Supplement to

the Constitution.

In spite of every pressure, difficulty and insolence with which the

government has subjected and is subjecting them, the clergy has discerned its

religious duty and dictate of conscience on this (issue) by notifying the

governments and Muslim society of its good and bad (aspects), and not

abstaining from well-meaning admonitions to the rulers and officials. It has

147

to relay to the human society what is going on in this wretched, weak and

hungry nation, the signs and effects of which are already appearing one after

another. Along with the strict censorship on the press and severity of the

police forces who would jail, humiliate or torture people for printing even a

single page containing some advice and guidelines, and their distribution, the

clergy witnesses that the government has made a plaything of the official

religion of the country. They let it be said in the conferences that some steps

had been taken for the equality of rights between women and men. While

whoever believes in the equality of women‘s rights of inheritance, divorce

and so on, which consist some of the essential laws of Islam, and annuls

them, his verdict is already passed by the Islam.

The clergy observes that the economic foundation of this country is

almost collapsing and its market near crashing, as it can be understood

through the ever-increasing lawsuits on bounced checks. Further, the

country‘s agriculture is at risk, for in a country where each province should

be able to provide crop for the need of the whole country, they pass

enactments, every now and then, for importing wheat, under the pretext of

draught in one way or another. It is even heard that they have recently been

importing flour in order to close the watermills of Iran. Now, in this

deplorable state of affairs, the government, instead of looking for the

solution, is busying itself and the people with debating topics like women‘s

suffrage, women‘s rights, or participation of a half of the society, and other

such charming phrases, which will bring with them nothing but misery,

corruption and debauchery. They are not informed that Islam has paid

women enough consideration in every respect more than anyone else has

paid. It is out of respect to women‘s social and moral standing that they are

prevented from this kind of indecent and impious social intercourse, but it is

not the case, may God forbid, that they are assumed as the interdicted and

convicts. One more thing is that, is entering these assemblies the only way

that disproves their interdiction? If it is so, then the members of the army and

the navy, those holding offices, members of the security and police forces,

the king‘s direct descendants, and people under the age of twenty must be

among the interdicted and convicts.

The clergy has anticipated all these incidents, which you are witnessing

now and will see in the future, and had mentioned them in their statements a

few months ago and now they are announcing more and greater dangers,

afraid of the effects of these leaps on the country, its independence, economy

and all its affairs. They do their momentous duties in these conditions, just as

all people see and understand, and they say explicitly that the recent

148

enactment of the government on women‘s suffrage is null by the Islamic law

and void, regarding the Constitution. While the press is under strict

censorship and pressured by the security forces, it will publish these

admonitions and facts as much as they can, so that the government cannot

say that the bill was not protested by the „ulama‟; also they will take action in

due time to stop it, God willing.

The Iranian nation also protests such bills because during the last few

months, while they were under less pressure and intimidation, they

announced their commitment to the „ulama‟ of Islam through telegrams,

papers and collective letters from all around the country, asking for the

annulment of the government‘s illegal bill on the Provincial and District

Councils Elections. Then the government accepted the nation‘s request and

entrusted it to the Parliament. Now that they have gained dominance over

different groups of people, including the clergymen and the pious, through

imprisonment, torture and humiliation they do things with dangerous and

formidable consequences for the Muslims. May the Lord bring our

government back to reason, and have mercy upon the Muslim nation and the

country of Islam!

―O Lord, we complaint to Thee at the bereavement of our Prophet (may

Thy salutations be upon him and his progeny) at the occultation of our Wali,

at the scarcity of our number, at the intensity of disasters upon us, and the

unfoldings of the times to us. O Lord, send salutations to Muhammad and his

progeny and let us overcome this by endowing us with Thy rapid victory and

relieving grieves, Thy glorious assistance and the manifest dominance of

truth.‖1 “Lo! We are Allah‟s and Lo! Unto Him we are returning.”2

Murtada al-Husayni al-Langarudi

Ahmad Husayni al-Zanjani

Muhammad Husayn Tabataba‘i

Muhammad al-Musawi al-Yazdi

Muhammad Rida al-Musawi al-Gulpaygani

Sayyid Kazim Shari‗atmadari


Hashim al-Amuli

Murtada al-Ha‘iri

1 Passages from Du„a al-Iftitah. 2 Surah al-Baqarah 2:156.

149

Speech

Date: February 26, 1963 [Esfand 7, 1341 AHS / Shawwal 1, 1382 AH]

Place: Qum

Subject: The need to resist against the regime‘s illegal acts

Occasion: The arrival of „Id al-Fitr

Audience: A group of tullab, clergy, residents of Qum, and pilgrims visiting the

holy shrine of Hadrat Fatimah al-Masumah (r)1


Failure of the Shah‘s referendum

...Respected men, whatever your position, make a determined stand

against the illegal and sacrilegious activities of this government. Do not let

these rusty bayonets frighten you, they will soon be broken. This government

cannot oppose the demands of a great nation with bayonets, and sooner or

later it will be defeated. Even now it is defeated and hopeless; the uncivilized

acts that you have witnessed were exercised out of hopelessness. We did not

wish the regime to be brought to this level of disgrace. Why must the king of

a nation be so detached from the people that when he makes a suggestion the

people ignore him or respond negatively? A king must behave in such

manners that when he makes a suggestion or a request the people agrees to it

whole-heartedly, not rise up against it. The Shah‘s referendum enjoyed the

support of no more than 2,000 people in the whole country. We did not want

the leaders of this country to ever become so disgraced.

Ineffectiveness of the bayonets

This should serve as a lesson to make them awaken and change their

policy. Instead of breaking the law and sending the „ulama‟ and other

respected citizens to prison, instead of bullying and using bayonets, they

should yield to the wishes of the people and realize that they cannot silence

the people or make them surrender with bayonets, nor can they use coercion

to prevent the clergymen from performing the duties with which Islam has

charged them. Even though they stopped Mr. Islami from speaking out on the

1 The abbreviation, ―r‖ stands for the Arabic invocative phrase, rahmatullah ‗alayhi,

rahmatullah ‗alayha, or rahmatullah ‗alayhim [may peace be upon him/her/them], which is

used after the names of pious people.

150

pulpit in Tehran, they saw how he spoke out on the pulpit in Bandar Pahlavi1

and revealed the truth there. Moreover, if they had stopped him speaking

there, he would have continued elsewhere, has no doubt about that. Wherever

he could, he would get his message across to the people. Even though they

have prevented many „ulama‟ and preachers from speaking out by putting

them in prison, the remaining clergymen who have not been arrested will

speak out and will make the people aware of what is happening. Do you

honestly believe that you can silence the clergymen?

1 It refers to Bandar Anzali which had been named ―Bandar Pahlavi‖ during the Pahlavi era.

151

Message Date: March 13, 1963 [Esfand 22, 1341 AHS / Shawwal 16, 1382 AH]

Place: Qum

Subject: Protest against disregarding essential laws of Islam and the Quran



“Lo! We are Allah‟s and Lo! Unto Him we are returning.”

The ruling regime of Iran violated the sublime laws of Islam and is going

to violate the undisputed laws of the Holy Quran. The Muslims are on the

verge of being discredited and the despotic regime intends to dishonor chaste

women and leave the Iranian nation disgraced by passing bills against the

laws of Islam and the Constitution.

The despotic regime plans to pass and enforce ―equality of rights‖

between men and women, which is to violate the essential laws of Islam and

the Holy Quran that is to take eighteen-year-old girls to compulsory military

service and to the barracks; that is to take the young chaste girls to the

centers of prostitution by force.

The target of the foreigners is the Quran and the clergy. The defiled

hands of foreigners intend to eliminate the Quran and disgrace the clergy

through the agency of such governments. We have to be dishonored, jailed,

eliminated, and sacrificed for the evil ends of the foreigners, to the benefit of

the Jews, America and Palestine (Israel). They find Islam and the clergy

harmful, and an obstacle to the realization of their goals. The very existence

of the regime depends on breaking this barrier. The Quran and clergy must

be suppressed. I declare this New Year festivity an occasion of mourning for

the Muslim society, to make them aware of the dangers over lurking the

Quran and its country.

I warn the despotic regime. By God, I fear a black revolution and a

revolution from below. It is as if the regime organizations are making its

preparations by means of erroneous policies and bad intentions. In my

opinion, the solution is that this despotic government be dismissed because

of violating the Islamic law and the constitution, and a government come to

power, which is concerned with observing Islamic law and caring for the

Iranian nation.

152

O Lord! I fulfilled my present duty; ―O Lord! I communicated the

message.‖ If I am still alive, I will perform my next duty, God willing. O

God, spare the Holy Quran and the reputation of the Muslims from the evil

of the foreigners.


153

Letter Date: Circa March 1963 [Late Esfand, 1341 AHS / Shawwal 1382 AH]

Place: Qum

Subject: Proclaiming a national mourning on Nuruz (Iranian New Year) 1342 AHS

for the anti-religious movements of the Shah‘s regime



I hope Your Eminence is in a healthy disposition. I sent a telegram to

Qezel Qal‗eh.1 After it was transmitted, I received the good news of your

release. ―The suffering left, the remuneration remains.‖ The decision we have

made about Nuruz this year is quite effective and proper in my opinion, but

there have been disputes over it. We deserve to be thrashed, indeed! Anyway I

assume that it would be very useful if Your Eminence and Their Eminences

Ayatullah Walid, Ayatullah Amoli and Ayatullah Ashtiyani publish a

statement together, or each on his own, supporting the contents of our

statement or whatever you think best. Of course, the death anniversary of

Hadrat Sadiq („a) should not be mentioned and it has to be stipulated that the

occasion is the catastrophes that Islam has endured this year. If Mr. Ashtiyani

does not agree, the rest of you will suffice, so the government‘s attempt at

damaging the religion under the name of Hadrat Sadiq („a) is made ineffective,

for I hear that the government intends to pretend the same. May peace be upon

you.


1 Qezel Qal‗eh prison, Tehran.

154

Message Date: March 13, 1963 [Esfand 22, 1341 AHS / Shawwal 16, 1382 AH]

Place: Qum

Subject: Proclaiming a national mourning on Nuruz 1342 AHS

Addressees: The „ulama‟ and clergy


Their Eminences ‗Ulama‘ al-Alam wa Hujjat al-Islams (may their blessings

last):

―May God Almighty increase His rewards for you.‖ As you are

informed, the ruling regime intends to make every effort to destroy the

essential laws of Islam, which will be followed by issues that will endanger

Islam. I will be sitting at home, as a sign of condolence to the Imam of the

Age (may God Almighty expedite his advent) and warn the people of the

danger. It would be appropriate that gentlemen also do the same thing so that

the Muslim nation might become aware of the catastrophes inflicted on Islam

and the Muslims. May God‘s peace, mercy and blessings be upon you.


155

Speech Date: March 20, 1963 [Esfand 29, 1341 AHS / Shawwal 23, 1382 AH]


Subject: The imperialist plots against Islam; the grave duty of religious scholars

Occasion: Arrival of Nuruz festivity, 1342 AHS

Audience: A group of the clergy, Tullab and people of Qum


Declaring a national mourning This year,1 we have no New Year festivities and we declare it a national

mourning not because it coincides with the martyrdom anniversary of Hadrat

Sadiq („a); Hadrat does have a lofty and exalted standing; both his birth and

martyrdom improved and consolidated Islam. As Sayyid ibn Tawus (may

God‘s blessings be upon him) said: ―Martyrdom of [the likes of] Imam as-

Sadiq must be celebrated.‖2

We are mournful this New Year for the catastrophes and harms brought

upon Islam. This year3 was a good one neither for Muslims nor for the

clergy. Islam was violated in the past year. The „ulama‟ of the religion and

the clergy were humiliated and disgraced. The imperialists made plots

against Islam in the past year; the defiled agents of imperialism insulted the

Quran, made plans for abolishing the luminous laws of the Quran; they

made plans and set plots. If the Muslims do understand what plots and plans

aregoing on against the dignity of Islam, the welfare of the Muslim nations

and independence of Muslim countries, they will never celebrate a New

Year, but rather they will rise up according to their religious duties. The

„ulama‟ and the Muslim nations are shouldering a heavy duty. It is

everybody‘s duty to defend Islam, to stand up against conspiracies and

oppose them. Those who do not rise up, do not oppose the dangers

threatening Islam, or do not defend it, are among the dead.

1 Nuruz (the Iranian New Year festivity) 1342 AHS. 2 It refers to a quotation from Sayyid ibn Tawus in the book al-Malhuf ‗ala Qatli‘t-Tufuf,

published by Dar al-Uswat-u li‘t-Tibaah wa‘n-Nashr, first edition, p. 83. 3 The year 1341 AHS, in which the affairs concerning the illegal Provincial and District

Councils Bill and the show-off referendum by the Shah took place.

156

The seminaries, strongholds for defending Islam

The Islamic clergy has been serving Islam and the Muslims until this

moment in the history of its brilliant existence, and have struggled and fought

to defend the religion of God and the rights of the nations. They have made

people aware of the dangers threatening Islam and the independence of the

Muslim countries whenever the occasion arose. They have never stepped

back and kept silent facing the pressures, oppressions and threats directed to

them by the despotic rulers and tyrants, and have not given up the pursuit of

their obligation and have not surrendered to the tyrants, facing terror and

threat. It is not possible to terrorize the clergymen with threats and bullying

them into accepting the dominance and power of the despotic and oppressors.

The clergymen do not fear the bayonet of the tyrants and villains, and will

not give up their duty. “Lo! Those who say: „Our Lord is Allah‟ and

afterward are upright, the angels descend upon them, saying: Fear not nor

grieve, but hear good tidings of the paradise which ye are promised.”1 So

why should we fear and what for to grieve; they are not humans, not even

worthy to be afraid of. What can they threaten to do to us?

The clergymen need not to be afraid of anything; they should not be

frightened by the hollers, savagery and uproar of a bunch of ruffians and

hooligans. The clergymen should sacrifice even their last drop of blood for

Islam, for the Quran and for exalting the Word of Allah. If some day—may

God forbid—there is going to be no Islam, no laws of the Holy Quran, and

the Jafari (that of Imam Jafar Sadiq) creed is going to be made unofficial in

the country, we will not need the clergy at all, (then) we will not want the

seminaries to be. We need the seminaries for protecting Islam, promoting

divine and Quranic laws, but if the despotic regime is going to make the

holy religion of Islam unofficial, to eliminate the laws of Islam and to make

the Quran obsolete and suppressed, then what will be the point of the

seminaries and what will be their use?2 We do not need them just to discuss

abstracts, do we? The seminaries should be alive and stand up against the

enemies of Islam like a mountain and roar like a lion. This corrupt

government is using all its means and power to attack Islam and the Muslims

and everyday it is expanding the range of its oppression and crime. It is our

duty to stand up against these criminals and not to be silent.

Should we be silent when imperialism is distorting the Quran? Should

we be silent while the oppressor regime assaults the religious schools, beats

1 Surah Fussilat 41:30. 2 It refers to the opinion of some clerics of that time who believed that because struggling with

the Shah‘s regime might do harm to the seminaries, so it had to be averted.

157

up the students, plunders their belongings, jails the distinguished „ulama‟,

disgraces, threatens and insults them? Should we keep silent while the

„ulama‟ of Tehran are being imprisoned and disgraced? Should we be silent

when the „ulama‟ of Qum are under severest insults, and allegedly saying,

“Allah is our Lord”, our Lord is not America, our Lord is not Britain, our

Lord is not Israel; our Lord is Allah.

Dangerous dreams The „ulama‟ and the clergy‘s ‗crime‘ is defending Islam, defending the

laws of Islam, confronting the tyrants and oppressors eye to eye and shouting

at them not to violate the laws of Allah, not to make a plaything of divine

traditions. You can never change the laws of God and you are not permitted

to do so. The divine laws belong to the prophets who have brought them for

the welfare of humankind and the distinguished „ulama‟ are obliged to keep

them and express them for the nation. We have the divine rule, so we do not

need the rule of the tyrant and puppet governments. They want to enforce

their master‘s laws of bondage in our country. We know what evil plans they

have in mind. We know the treacherous hands of the imperialist agents want

to pass a law against the laws of the Quran, to make the Quran unofficial,

and to give the Quran the same legal status as the other heretic books.

We can understand what dangerous dreams the despotic regime has

against Islam, when they drop the prerequisite of being a Muslim for voting

and candidature; it is to pave the way for the heretic sect and to give them

dominance over the Muslim nation‘s destiny and Islamic countries. We have

heard their demonic voices around the country many times, saying,

sometimes explicitly and sometimes implicitly, that they do not want Islam,

that Islam belongs to the Arabs. These are their spiteful words about the

Muhammadan religion (may God‘s salutations be upon him and his progeny)

and this kind of profane and scandalous talk helps us better understand their

anti-religious nature and know them more closely. They are the imperialist

functionaries; they are agents of the foreigners. They are dominating our

country to eradicate Islam. We have witnessed their criminal acts for many

years. It is our duty to awaken the nation and to notify the people of this, as

an ultimatum.

The motive for protesting against the Provincial and District Councils

Bill

O Muslims of the world! Know that the reason why the „ulama‟ of Islam

protested against the Provincial and District Councils Bill was not the issue

158

of the women‘s suffrage. This was too unimportant to entail the general

uprising. The point was that the „ulama‟ and the clergy perceived that the

tyrannical regime was meant to distort Islam with a demonic scheme and to

restore the old ways.

In the conditions where they have made a plaything of the holy laws of

Islam, can we keep silent, not protest, and not ask why they pressurize the

preachers and orators of Islam? Why do they silence the preachers of Islam?

Why do they apply censorship on printing houses and prevent Islamic

writings from being printed and published? Why do they restrict the press?

They want to oppose Imam as-Sadiq‘s („a) creed under his own name.

Under the name of Imam as-Sadiq, they want to eliminate the holy laws of

the Quran and to eradicate its luminous teachings. Their motto is respecting

Hadrat Sadiq‘s status, while at the same time they speak of equality between

the rights of men and women. The equality of men and women‘s rights

means violation of the Quran; it means putting aside the Jafari creed; it

means forsaking the Quran and replacing it with heretic books; it means

taking girls to barracks; and other things which threaten the reputation of

Muslims.

The equality of rights between men and women, and its consequences is

abandoned and condemned in the opinion of the twenty million Iranians.

They want to drive our nation into accepting it by using force, bayonets,

pressure, and bullets. If they are under pressure from Britain or America,

they have to let us know, so that we can confront those countries ourselves. If

it is an international obligation, again they have to tell us to find a way out.

Why do these illegal governments not leave us alone? Why does this

malicious ill-educated Prime Minister1 not leave this people alone? Why

does he not resign so that a wise and well-educated person who is

sympathetic toward this nation can take office?

Do we have to remain quiet and say nothing while they attack the

Faydiyyah Madrasah, break window glasses, beat up tullab and plunder their

belongings,2 imprison the „ulama‟ of Tehran, assault the shops in Qum and

break shop windows and pillage people‘s properties? These wretched ones

assume that they have made a great conquest and ranked the country among

the developed countries of the world, by beating defenseless people and

innocent tullab!

1 Asadullah ‗Alam. 2 It refers to the assault of Qum gendarmes and police forces to Faydiyyah Madrasah and

stores on Bahman 30, 1341 AHS. See Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. 1,

p. 249.

159

I will be lying in ambush for them The tyrannical regime should know that if they try to violate Islam and

enforce the laws of atheism in the Muslim countries, I would be lying in

ambush for them. I will not be silent and I will not hesitate to oppose treason

to Islam, according to the law of Islam that has ordered us jihad and defense.

If they want to get rid of a nuisance like me, they need to banish me from this

country. As long as I am here, I will not let non-Islamic laws be passed and

enforced; as long as I am here, I will not let the despotic regime dissipate the

independence of the country.

The Islamic nation is also awakened, committed and sensitive to their

religion and creed. They like their „ulama‟; they back the „ulama‟ of Islam

and surely they will not be quiet facing treachery to Islam and the Quran,

and will not permit the despotic and oppressors to do whatever they wish to

Islam and will cut off any hands trying to encroach on the sacred domain of

the Quran.

Invitation to self-sacrifice and resistance You clergy should also be vigilant. You are obliged to reveal the facts to

the people and inform different the classes of people of what they are

planning against Islam and the independence of the country and of the harms

they are doing to Islam. Do not supplicate; do not surrender to pressure and

violence of the taghut1 and strengthen your unity. Be lively people. Be

strong when incidents happen and be one of those about whom the Lord has

said: “Lo! Those who say: „Our Lord is Allah,‟ and afterward is upright; the

angels descend upon them, saying: „Fear not nor grieve, but hear good

tidings of the paradise which ye are promised‟.” God will send the angels

down upon you and calm down your hearts so that you would no longer be

worried about being killed or executed. Your eternal abode is ―the Garden of

Eden,‖ “which is promised unto those who ward off (evil).”2 The day of our

happiness and prosperity comes when we are freed from the defiled world

that is full of pain, suffering and tragedy. Our festivity and auspicious time

comes when we are martyred. Living is not enjoyable and delightful for a

Muslim in these times. We do not like to live under the auspices of the

tyrants and oppressors and we are ready for any kind of incidents. You have

to be ready too. If you are really a clergyman, do not be afraid, do not be

anxious, and strengthen your hearts. Prepare yourselves for being killed;

1 Taghut: one who surpasses all bounds in his despotism and tyranny and claims the

prerogatives of divinity for himself whether explicitly or implicitly. 2 Adaptation from Surah al-Furqan 25:15.

160

prepare yourselves for being arrested; prepare yourselves for being taken to

the military service; prepare yourselves for being insulted and beaten;

prepare yourselves for enduring the anguishes awaiting you for defending

Islam and independence. Tie up your belts and be ready for imprisonment,

exile, military service and insult; do not be afraid and anxious. When they

insult me, you need not be grieved. Why should you grieve? Why do you

collect the papers from around?1

The Muslim predecessors suffered many a torture and grief

Am I worthier than Hadrat ‗Ali („a), the Commander of the Faithful?

Mu‗awiyah insulted Hadrat ‗Ali for several years but he was patient. Did

Hadrat ‗Ali says anything other than what we are saying now? We say the

laws of the Quran should be enforced in our country. Hadrat also said the

same thing. Are you worthier than the companions of Hadrat ‗Ali, the

Commander of the Faithful, who sacrificed their lives for the sake of their

religion? Our predecessors, the great men of our religion and the Infallible

Imams („a) were disgraced, slapped and martyred for defending Islam; they

were imprisoned and poisoned. The followers of Hadrat ‗Ali („a) and Hadrat

Fatimah („a) and their spiritual and physical children have always been

opposing the despotic rulers. ‗Ammar Yasir....2 spent all his blessed life

struggling until he was martyred by “fia-ye baghiyyah” (a band of villains)3

when he was ninety years old. Maytham Tammar, the eloquent tongue of

Islam talked on until his tongue was cut off, his hands were amputated and he

suffered the worst torments ever, by the executioners of Mu‗awiyah (may he

be damned).

The children of Hadrat Fatimah („a) have always stood up against the

tyrannical and oppressive regimes and defended Islam, all along the history

of Islam. They were much tortured, insulted, were killed by being put among

building stones of a wall; they were decapitated in vast numbers, massacred

and martyred, but they resisted and did not let Islam and God‘s laws be

ruined and demolished.

1 It refers to a declaration by SAVAK under the false name ―Organization of Iranian Women‖

in which the most degrading, disgraceful and inflame insults were directed to the Imam.

Members of the Police and SAVAK agents posted them at night on the walls of the streets of

Qum. Tullab and the clergy collected them from around the city. In a gathering outside his

house, the Imam objected to the tullab who had torn-off the declarations, asking them to leave

the papers on the walls so that the people would know the real nature of the oppressive regime. 2 The voice on the tape is rendered unclear. 3 The Holy Prophet (s) had said this about ‗Ammar.

161

O followers of Fatimah!

Thanks to God, the children of Fatimah are still alive today; Fatimah‘s

children are in Qum, Fatimah‘s children are in Mashhad, Fatimah‘s children

are in Najaf, Fatimah‘s children are in other cities; they will not tolerate any

treachery to the laws of the Quran by the government. As long as Fatimah‘s

children are alive, they will not permit the enemies to encroach on the

Islamic sanctities or to hand over the fate of the Muslims to the Jews or to

Israel. O followers of Fatimah! Hurry to assist Islam. I will be sixty-three

years old this year. The Holy Prophet (may God‘s salutations be upon him

and his progeny) passed away when he was sixty-three; Hadrat Amir („a),

was martyred at the age of sixty-three. We are the followers of the Holy

Prophet; we are the followers of Hadrat Amir; we are the followers of the

Aba ‗Abdillah (Imam Husayn). People who are the followers of those great

men will never be afraid; fear deserves those who do not believe in the

afterworld. Worry and grief belongs to those who only have this world and

find their ultimate wishes in this very world. Those who know that their

abode will be the plentiful Paradise and the Worthy Status (beside God),

what do they have to be afraid of? “Lo! Those who say: „Our Lord is Allah,‟

and afterward are upright, the angels descend upon them, saying: „Fear not

nor grieve, but hear good tidings of the paradise which ye are promised‟.”

May God‘s peace and mercy be upon you.1

1 In the book Kawthar: An Anthology of the Speeches of Imam Khomeini (r), Including an

Account of the Events of the Revolution, first Persian edition, vol. 1, p. 52, excerpts of this

Speech are included based on the notes and memories of a few who were among the audience

and had witnessed the session. Recently, the text of this speech along with a copy of Qum

Police report and a copy of its Arabic translation from the book Kafah al-‗Ulama‘ al-Alam,

published in Najaf, was presented to the Institute for Compilation and Publication of Imam

Khomeini‘s Works by Mr. Sayyid Hamid Ruhani, the author of the book, Barrasi va Tahlili az

Nahdat-e Imam Khomeini [A Survey and Analysis of Imam Khomeini‘s Movement]. On

recording and preparation of this speech he writes: ―This speech was recorded by one of the

tullab named Sayyid Hasan Tahiri, and was taken out to Najaf secretly through the Abadan

border. There it was transcribed and translated into Arabic by some of the diligent clergymen,

and the main parts were printed in the book Kafah al-‗Ulama‘ al-Alam, published in Najaf.

During my residence in Najaf, I (the writer) could not find the tape or the text of this speech,

and I have not been able to find it since the victory of the Islamic Revolution till now. So I

translated the Arabic text into Persian from the mentioned book and incorporated the parts

cited in Qum Police report as far as I had heard myself and could remember. Qum Police

report estimates ―about 4,000‖ attended the speech, but in my opinion the number was much

greater than that. I arrived at the place after the Imam‘s speech had begun and I could not

make a way to go inside the building, so I stood outside among the people gathering to hear

the Imam‘s speech.‖

162

Statements

Date: March 22, 1963 [Farvardin 2, 1342 AHS / Shawwal 25, 1382 AH]

Place: Qum

Subject: Patience and endurance when confronting catastrophes and bereavements

Occasion: Assault of the regime‘s agents on Faydiyyah Madrasah

Audience: A group of the clergy, tullab and people of Qum


…Do not be upset and worried; do not become anxious; Distance

yourselves from fear and panic. You are the followers of those leaders who

were both patient and steadfast in the face of certain calamities and hardships

which were so severe that what we face today is nothing in comparison. Our

great leaders have survived such events as those which occurred on the day

of „Ashura and the eve of Muharram 11, and they have borne these tragedies

in the path of God‘s religion. Now then, what do you have to say? What are

you afraid of? Why are you worried? It is wrong for one who claims to

follow Hadrat Amir („a) and Imam Husayn („a) to surrender because of the

kind of ignominious shameful deeds perpetrated by the ruling regime. This

regime has caused its own disgrace and derision by committing such as

outrage, and it has clearly revealed its Genghis Khan-like identity. Indeed, by

becoming associated with this catastrophe, the tyrannical system has ensured

its own defeat and destruction. We are the ones who have triumphed. We

asked God to reveal the true identity of this regime and for it to disgrace

itself; and indeed it did.

The prominent figures of Islam were killed in their endeavor to safeguard

both Islam and the ordinances of the Holy Quran. They went to prison and

sacrificed their lives so that Islam could be preserved until the present day

and be passed on to us. Today, it is our duty to readily endure any kind of

hardship in our confrontation with the dangers threatening Islam and the

Muslims. Only in this way will we be able to sever the hand of those who

betray Islam and to frustrate their designs and ambitions…

163

Statements

Date: March 23, 1963 [Farvardin 3, 1342 AHS / Shawwal 26, 1382 AH]

Place: Qum

Occasion: Assault of the regime‘s agents on Faydiyyah Madrasah

Audience: A group of clergy, tullab and people of Qum


…People must visit Faydiyyah Madrasah to see for themselves the

inhuman crimes perpetrated by the ruling system; and they must also call at

hospitals and pay visits to the clergy who have been wounded in order to

realize what the ruling system has done to the religious community!

164

Telegram

Date: Circa March / April 1963 [Farvardin 1342 AHS / Dhu‘l-Qadah 1382 AH]

Place: Qum

Subject: Acknowledging the sympathies on the disastrous assault made on

Faydiyyah Madrasah by the agents of the Shah‘s regime

Addressee: Sayyid Hadi Milani

Mashhad

His Eminence Ayatullah Milani (may his blessings last):

I would like to thank you for your kind sympathies on the grave disaster

brought upon Islam and the Holy Prophet (may God‘s salutations be upon

him and his progeny) by the tyrannical regime. It was a reminder of the

incidents in Genghis Khan‘s period. “Those who do wrong will come to know

by what a (great) reverse they will be overturned”!1

Khomeini

1 Surah ash-Shu‗ara‘ 26:227.

165

Telegram Date: Circa March / April 1963 [Farvardin 1342 AHS / Dhu‘l-Qadah 1382 AH]

Place: Qum



Addressee: Sayyid Hasan Qummi


Mashhad

His Eminence Hujjat al-Islam wal-Muslimin Mr. Qummi (may his blessings

last):


brought upon the Muslims by the tyrannical regime. It was a reminder of the

incidents during the Mongol period. The clergy are not guaranteed their lives

anymore. “And Allah was predominant in his career.”1

Khomeini


166

Telegram Date: March 27, 1963 [Farvardin 7, 1342 AHS / Dhu‘l-Qadah 1, 1382 AH]

Place: Qum



Addressee: Sayyid Muhammad Behbahani

Tehran

His Eminence Ayatullah Behbahani (may his blessings last):


brought upon Islam, nothing like which had happened but during the

barbarian and Medieval Ages. There have been heavy losses and injuries but

the exact number is not clear yet. This is the way the government treats Islam

and the clergymen. “And Allah was predominant in his career.” 1

Khomeini


167


Place: Qum



Addressee: Sayyid Hashim Rasuli Mahallati

Imamzadeh Qasim, Tajrish, Tehran

His Eminence Hujjat al-Islam Mr. Rasuli (may his graces last):

I would like to thank you for your kind sympathies on this grave disaster

which reminds us of the Taf (Karbala‘) event. The government attacked

Islam and the Quran with the armed forces. “Those who do wrong will come

to know by what a (great) reverse they will be overturned”!1

Khomeini


168


Place: Qum

Subject: Acknowledging the expression of sympathy on the disastrous assault made

on Faydiyyah Madrasah by the agents of the Shah‘s regime

Addressee: Islami

Ab Mangol Street, Rey Avenue

Tehran

His Eminence Thiqat al-Islam Mr. Islami, the honorable orator:

I would like to thank you for your expression of sympathy on this grave

disaster brought upon Islam and the Muslims. The government surpassed

Genghis Khan in its inhuman acts.

Khomeini

169


Place: Qum


on Faydiyyah Marasah by the agents of the Shah‘s regime

Addressee: Sayyid Hasan Bahr al-‗Ulum

Rasht

His Eminence Hujjat al-Islam wal-Muslimin Mr. Bahr al-‗Ulum (may his

blessings last):

I would like to thank you for your expression of sympathy on the grave

disaster brought upon Islam. God Almighty is Sufficient.

Khomeini

170


Place: Qum



Addressees: Mahdi Shafiq and Hadrati Bazaar tradesmen

c/o His Eminence Mr. Haj Mahdi Shafiq

Hadrati Bazaar, Tehran

The honorable tradesmen of Hadrati Bazaar (may God Almighty assist

them):

I would like to thank you for your expression of sympathy on this grave

disaster, which reminds us of the event of martyrdom in Karbala‘. The

government forces mercilessly suppressed the spiritual and physical children

of the Holy Prophet and hurt the Imam of the Time‘s heart. God Almighty is

Sufficient.

Khomeini

171

Permission

Date: March 29, 1963 [Farvardin 9, 1342 AHS / Dhu‘l-Qadah 3, 1382 AH]

Place: Qum


Addressee: Khayrullah Tuysirkani



upon the best of creation, Muhammad, and his pure and holy progeny.‖

It is hereby confirmed that His Eminence Murawwij al-Ahkam, ‗Imad al-

Alam, Thiqat al-Islam wal-Muslimin Aqa Shaykh Khayrullah Tuysirkani

(may God always assist him) is granted my permission and consent to be in

charge of the financial affairs whose supervision and administration belongs

to the Islamic jurist or someone having his permission. In addition, he is

allowed to collect Islamic legal payments such as legal alms (zakat1 and

khums2), and money paid for the repentance and oblation, spending them in

the religiously prescribed cases. His Eminence is also allowed to collect the

blessed Imam‘s (may peace and salutations be upon him and his forefathers)

Share, spending one-third of it in Tuysirkan Seminary and delivering the

remainder to this humble servant to be expended on maintaining the

seminaries.

―And I advise him (may he always succeed) to keep company of piety

and to be cautious and not to forget me in his benevolent prayers as I will not

forget him, God willing‖, for He is the One who guarantees success.

1 Zakat: the tax levied on various categories of wealth and spent on the purposes specified in

Quran, 9:60. 2 Khums: literally means one-fifth. According to the Shi‗ah school of jurisprudence [fiqh], this

one-fifth tax is obligatorily levied on every adult Muslim who is financially secure and has

surplus in his income out of annual savings, net commercial profits, and all movable and

immovable properties which are not commensurable with the needs and social standing of the

person. Khums is divided into two equal parts: the Share of the Imam [sahm al-Imam] and the

Share of the Sayyids/Sadat (descendants of the Prophet) [sahm as-Sadat]. Accordingly, the

Share of the Imam is to be paid to the living Imam, and in the period of Occultation, to the

most learned living mujtahid who is the giver‘s marja at-taqlid [Source of Emulation]. The

other half of the khums, the Share of the Sayyids/Sadat, is to be given to needy pious Sayyids

who lack the resources for one‘s year respectable living in consonance with their various

statuses. For more information, see Sayyid Muhammad Rizvi, Khums: An Islamic Tax,

http://www.al-islam.org/beliefs/practices/khums.html.

http://www.al-islam.org/beliefs/practices/khums.html

172

Humbly yours,

‗Abd al-Hadi al-Husayni al-Shirazi

Rajab al-Murajjab 23, 1381 AH]


He is also granted the same permission as mentioned above.


Dhu‘l-Qadah al-Haram, 1382 AH

173


Place: Qum



Addressees: The clergymen of Tehran and municipalities

I would like to thank you all for your expression of sympathy on this

grave disaster, which was a reminder of the event of martyrdom in Karbala‘.

The government forces mercilessly suppressed the spiritual and physical

children of the Prophet and hurt the Imam of the Time‘s heart. It was also a

reminder of Genghis Khan‘s period. The clergymen‘s lives are not longer

guaranteed. God Almighty is Sufficient.

Khomeini

174

Message Date: April 2, 1963 [Farvardin 13, 1342 AHS / Dhu‘l-Qadah 7, 1382 AH]

Place: Qum

Subject: Impeaching Asadullah ‗Alam (the then Prime Minister)

Occasion: Assault of the agents of the Shah‘s regime on Faydiyyah Madrasah and

the beating and harassment of the people and tullab

Addressees: The „ulama‟ of Tehran


“Lo! We are Allah‟s and Lo! Unto Him we are returning.”

C/o His Eminence Hujjat al-Islam Mr. Haj Sayyid Asghar Khu‘i (may his

graces last)

To Their Eminences distinguished „ulama‟ and Hujjat al-Islams of Tehran

(may their blessings last):

I was most grateful to receive your worthy telegram expressing your

condolence on the grave disaster brought upon Islam and the Muslims.

The assault made on the center of the clergy by the commandoes and

armed forces of the government in disguise and supported by the police,

revived the memories of the Mongol conquest. The difference was that they

(the Mongols) had attacked a foreign country and these (agents of the Shah‘s

regime) attacked their own Muslim nation, defenseless clergy and tullab.

While chanting the slogan ―long live the Shah‖, they assaulted the learning

center of Imam as-Sadiq („a) and his physical and spiritual children on the

day of his death anniversary. They savagely plundered the whole Faydiyyah

Madrasah, the university of the Imam of the Time (may God‘s peace and

salutations be upon him) in a matter of an hour or two in the presence of

twenty thousand Muslims, breaking the doors and windows of all dorm-

rooms. The tullab jumped off the rooftops to save their lives, breaking their

heads and hands. They gathered the turbans of tullab and Sadat, the progeny

of the Prophet, in the middle of the courtyard and set them on fire; dropped

sixteen or seventeen-year-old youngsters off the rooftops; and tore copies of

the Quran and other books to pieces, as I said before.

Now the clergymen and tullab are not guaranteed their lives in this

religious city. The houses of „ulama‟ and maraji„ are surrounded by

inspectors, and sometimes by police forces and commandoes. The agents

175

have threatened to do the same thing to other madrasahs, too. The honorable

tullab have changed clothes out of the fear of the agents. It has been ordered

that the tullab should not be let into taxies and buses. The agents insult the

clergy in public meetings, in general, and insult some others by their names,

and use extremely bad language. The night guards spread profane papers

incognito. They disgrace the sanctities under the name of ―Royalism‖.

―Royalism‖ means vandalism, profanity of Islam, violating the rights of

Muslims, encroaching the centers for science and knowledge; it means

striking the body of the Quran and Islam; burning the symbols of Islam and

doing away with Islamism and it means also suppressing the clergy and

eliminating the signs of prophethood.

They are aware that the principles of Islam are exposed to danger. The

Quran and creed are in danger. Having this, taqiyyah [dissimulation] is

forbidden for us; and revealing the facts is obligatory, ―whatever may

happen.‖

Now that there is no qualified reference in Iran for taking legal action,

and the country is being managed in an frenzied way, I impeach Mr. ‗Alam,

serving as the Prime Minister at present, on the behalf of the nation: What

was your justification when you attacked Tehran Bazaar two months ago?

Where the prominent „ulama‟ and other Muslims were harmed and injured?

Under what justification did you imprison the „ulama‟ and the other classes

of people, because of which a great number are in jails now? What was your

justification for expending the budget of the country on holding the pseudo-

referendum? Moreover, if it was the Shah‘s personal referendum—who is

one of the wealthiest men on earth—under, what justification did you

employ, by force, the civil servants who are paid their salaries through public

budget for a personal referendum? Under what justification did you plunder

the Qum marketplace; violated Faydiyyah Madrasah; beat up the tullab, and

jailed them? What is your justification for sending commando and police

forces, in disguise and under the influence, to the Faydiyyah Madrasah and

all these crimes being committed on the day of Imam as-Sadiq‘s („a) death

anniversary?

Now I have prepared my heart for your agents‘ bayonets, but I will not

prepare it for accepting your coercion and supplication in front of your

oppression. I will express the laws of God wherever the occasion calls for;

and I will reveal the deeds that are against the interests of the country as long

as I can hold a pen in my hand. Muslims are grieving both their worldly lives

and their religion. Your four-month old administration has endangered the

economy, agriculture, industry, culture, and religion of the country because

176

of what you have done and the country is collapsing in every respect. May

God Almighty and Quran protect Islam and Muslims.


177

Message

Date: April 5, 1963 [Farvardin 16, 1342 / Dhu‘l-Qadah 10, 1382]

Place: Qum

Subject: Thanking the people for their support of the uprising

Occasion: General strike and closure in protest against the disastrous attack on

Faydiyyah

Addressee: The Iranian nation

In the Name of God, the Compassionate, the Mercifull

I would like to thank the honorable nation of Iran for their kind

sympathies; especially the worthy citizens of Tehran (may God Almighty

assist them) who endured many troubles and losses.

Closing the market and stores, in present atmosphere of terror and

repression, and in these economic conditions was an expression of the public

hatred and aversion towards the tyrannical regime. It has been repeatedly

notified that the clergy mean nothing but to make reformations in the

conditions of the nation and to retain the independence of the country. So

guarding the laws of Islam and the Constitution that guarantees the

maintenance of Jafari creed and laws of Islam is their first priority.

Whosoever tries to encroach on the domain of Islam and its sacred laws, in

whatever position they may be, will be admonished, or opposed by the

clergy, as a support for you religious brothers and the great nation of Islam.

You great nation of Iran proved that you have retained your loyalty to

the laws of God Almighty and the reverend status of the clergy, by leaving

your works, taking the loss and the trouble; and that you totally detest those

who want to take steps against the Islamic laws; may God Almighty endow

you with favor and good reward.

We are under siege from every side now. Many of our telegrams are not

delivered. Telegrams sent to us are mostly intercepted. The press feature

articles to disgrace and insult us, either voluntarily or under pressure.

Speakers are disseminating lies to disgrace and weaken the clergy who are

the only support of the country; and use all sorts of slander against them. If

the foreigners are to attain their evil ends, this support have to be broken

down; the clergy have to undergo torture and insult; this costume deserves to

be burnt! They suffered much torment, cruelty and insult during the last

178

twenty-odd years by the agents of Britain, the historic enemy of Islam and

the Orient.1 The young can ask the elderly about it. We have to be insulted

and tortured by the agents of the foreigners‘ agents. God Almighty is

Sufficient.

At the end, I have to thank the noble Iranian nation again and ask God,

the Exalted, for the glory of Islam and the Quran, the independence of the

Islamic country and for the grace and grandeur of the followers of the Holy

Quran. May God‘s peace, mercy and blessings be upon you.


1 It refers to the criminal acts against the clergymen and seminaries during the reign of Rida

Khan.

179

Telegram

Date: April 12, 1963 [Farvardin 23, 1342 AHS / Dhu‘l-Qadah 17, 1382 AH]

Place: Qum

Occasion: Mr. Hakim‘s invitation of the Iranian „ulama‟ for migration to Najaf and

the other holy cities in Iraq

Addressee: Sayyid Muhsin Tabataba‘i Hakim (one of the great maraji„ at-taqlid)

Najaf

His Eminence Ayatullah Hakim (may his blessings last and his name be

exalted):

I was grateful to receive your telegram of condolence on the great

disaster. Through the unity of the „ulama‟ of Islam and the maraji„ of our

time (may God multiply the likes of them), I hope we can protect the

independence of the country, cut off the foreigners‘ encroaching hands,

defend the domain of Islam and the Quran, and prevent any violation of the

essential laws of Islam. We know that with the migration of the maraji„ and

prominent „ulama‟ (may God exalt their names) the great center of Shi‗ism

would reach the verge of destruction and will be drawn toward blasphemy

and atheism, and our religious brothers will face torture and suffering. We

know that with such a migration substantial changes will be brought about

which are causes of concern to us. We will carry on for now in this burning

fire and will tolerate the threats to our lives to defend Islam and the Muslims,

the domain of the Holy Quran and the independence of the Islamic country.

We will retain the clerical centers as far as we can, and invite to peace and

calm, unless the tyrannical regime decides to set off on a course that would

force us to react in a way that from which I would seek the refuge in God, the

Blessed and Exalted. I sincerely extend my supportive hand toward all

Muslims, especially the prominent „ulama‟ and the great maraji„ (may God

lengthen their lives) and ask for help from all classes of the people for

guarding the Islamic laws and the independence of Islamic countries. I feel

certain that the ranks of foreigners and adversaries will be shattered with the

unity of expression of the Muslims, especially the prominent „ulama so that

they would never dream of encroaching upon the Muslim countries. God

willing, we will fulfill our divine obligation, and will attain “one of the two

180

good things;”1 either cutting off the treacherous hands from the domain of

Islam and the Holy Quran, or residing in the blessings of God, the Exalted,

in Heaven. ―I see nothing in death but happiness and I find nothing in living

with the despotic but disgrace.‖2 Now, the despotic regime is making its

ultimate effort to extinguish the light of God. “But Allah will perfect His

light however much the disbelievers are averse.”3


1 It refers to Surah at-Tawbah 9:52: Either victory or martyrdom for the sake of God. 2 A quotation from Imam Husayn (‗a). Bihar al-Anwar, vol. 75, p. 117. 3 Surah as-Saff 61:8.

181

Telegram

Date: Unknown

Place: Qum

Subject: Expressing regret over the disasters brought upon Islam and clergy

Addressee: Sayyid Muhammad Muttaqi (known as Ayatullahzadeh Isfahani)

In His Most Exalted name

Burujen, Isfahan

His Eminence Sayyid al-Alam wa Thiqat al-Islam Aqa Sayyid Muhammad-

Taqi Ayatullahzadeh Isfahani (may his blessings last):


kind letter indicating your good health and your regrets over the disasters

brought upon Islam and the clergy. I pray to God, the Exalted, for your health

and success. I hope God will take the evil of the villains away from us

through sincere prayers of Your Eminence and other Muslims. May peace be

upon you.

Khomeini

182

Permission

Date: April 20, 1963 [Farvardin 31, 1342 AHS / Dhu‘l-Qadah 25, 1382 AH]

Place: Qum


Addressee: Muhammad Hasan Karimi



upon Muhammad and his pure progeny and may His curse be upon their all

enemies.‖

It is hereby confirmed that His Eminence Murawwij al-Ahkam Aqa

Shaykh Muhammad Hasan Karimi (may God always assist him) who is

endowed with piety and trustworthiness, is granted my permission to be in

charge of the financial and religious law affairs whose supervision is the duty

of a fully-qualified jurist during the occultation of the Wali al-Amr (may God

Almighty expedite his glorious advent). He is in charge of the mentioned

affairs while exercising caution. He is also allowed to collect the blessed

Imam‘s („a) Share, spending a part of it on his own living sparingly and

spending one-third of the remainder on the promotion of the obligatory laws

of Islam and exalting the word of Islam, and to deliver the rest to this humble

servant to be expended in the blessed seminary.

―And I advise him (may God assist him),—as we have been advised by

the pious predecessors—to keep company of piety, to evade carnal desires





Dhu‘l-Qadah al-Haram 25, 1382 AH

183

Letter

Date: Circa April-May 1963 [Ordibehesht 1342 AHS / Dhu‘l-Qadah 1382 AH]

Place: Qum

Subject: Condemning the facilities granted to the Baha‘is traveling to London for

taking part in the Baha‘i meeting

Addressees: The „ulama‟ of Yazd


I have the honor to inform you that I ask God Almighty for Your

Eminence‘s health, grandeur, and success in exalting the word of Islam and

consolidating the foundation of the pure religion.

I have to call the gentlemen‘s attention to the past and present actions of

the despotic regime; they insulted Islam and the Quran in the past and tried to

give the Quran the same status as the heretic books. Now, after the

equation of the rights has been announced, many essential laws of Islam fade

away. Recently, the Minister of Justice has omitted the prerequisite condition

of being Muslim and male from becoming a judge.

One of the things, which proves the malice of the present government1 is

the traveling accommodation granted to two thousand members or more of

the deviant sect. Each has been granted five hundred dollars and a discount

of one thousand two hundred tumans for the air ticket, for the mere reason

that they may be able to take part in their meeting held in London, which is

anti-Islamic. On the contrary, they make many problems for the pilgrims

[hujjaj] of the Sacred House of God, and overcharge them.

The gentlemen should notice that the members of this sect, who are in

fact the agents of Israel, hold many of the key positions. The danger posed by

Israel to Islam and Iran is very close. Treaties have been signed or are being

signed with Israel against the Muslim governments. It is necessary that the

distinguished „ulama‟ and the honorable preachers inform other classes of

the people so that we can prevent it in time. Today, we cannot follow the old

routine; being silent and secluded, we will lose everything.

We owe a lot to Islam. We owe a lot to the Prophet of Islam. Now that

Hadrat‘s painful efforts are exposed to being squandered, it is the time for the

„ulama‟ of Islam and those relying on the sacred religion to repay their debts.

1 Asadullah ‗Alam‘s cabinet.

184

I am determined not to rest until either I subdue the ruling regime, or I enter

the Court of God Almighty having an excuse. You, the „ulama‟ of Islam,

become determined, too, and be certain that victory is yours. “Allah will

perfect His light however much the disbelievers are averse.”1 O Lord!

Increase the grandeur of Islam, the Muslims and the „ulama‟ of Islam. May



1 Surah as-Saff 61:8.

185

Message

Date: Circa April 1963 [Ordibehesht 1342 AHS / Dhu‘l-Qadah 1382 AH]

Place: Qum

Subject: Expressing the grave mission of the clergymen as the soldiers of the Imam

of the Time (may God expedite his advent)

Occasion: Summoning the clergymen to the military service

Addressees: The tullab summoned to the military service

Do not worry. Keep firm and stand with courage and pride and with a

strong spirit. Wherever you go, you are the soldiers of the Imam of the Time

(may God expedite his advent) and you should render your services as a

soldier. Your present mission is to enlighten the soldiers and officers you

meet daily; it is necessary that you do not neglect this sacred Islamic mission.

Follow the military instructions with hard effort and constancy; strengthen

yourselves both in spirit and body. Never show weakness or shakiness; it will

bring humiliation to the clergymen and will have negative consequences for

you…1

1 According to the writer of the book, Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. 1,

p. 406, the above text is the summary of a message orally delivered by Imam Khomeini after

the government-issued decree of Ordibehesht 1, 1342 AHS, summoning the clergymen to

military service.

186

Reply to a Query Date: Circa April-May 1963 [Ordibehesht 1342 AHS / Dhu‘l-Hijjah 1382 AH]

Place: Qum

Subject: Appointing Mr. Muhyiddin Taleqani as proxy for renting out mortmain

property

Enquirer: Tenants of a mortmain property located in a village near Taleqan


As the issue is not clear to me, I hereby appoint His Eminence Hujjat al-

Islam Aqa Sayyid Muhyiddin Taleqani as my proxy to rent out the mortmain

according to the usual practice, and to spend the part with an absent owner as

alms on their behalf. If it is not possible to reach them to deliver it and hand

it in if they can or keep it for them until their return.1


1 This permission has been written in reply to the following letter:

―What is Your Eminence‘s opinion about this issue: There is a village in Taleqan district

that has been assigned as a mortmain since 900 AH for a Sayyid and his male children,

generation after generation. Now his children are spread in different cities, and all of the

Sadat‘s children share these estates and it is difficult to get their permission. Further, it seems

that a number of non-Sadat have been the tenants of the mortmain-holders. For more than 100

years, there have been no renting or leasing, and a small amount was paid to the leasers as the

rent, which was only paid to some of them because others were out of reach. For a time, the

leasers and the lessees, for some reasons, including the absence of the original document,

agreed on the terms, but the children of Sadat have started to ask for an updated rent which is

many times as it used to be. The lessee claim that-having granted the authenticity of the

mortmain- because their fathers and their forefathers have cultivated some parts of the lands

and have reconstructed the ruins, they are entitled not to pay an up-dated rent. We ask Your

Eminence to grant us the permission to take possession and settle in the parts of the estate in

charge of our fathers and ancestors till now, and please determine the way rents should be

calculated and what the lessees have to do. We ask Your Eminence to write the response to

our letter in the space above because we need it urgently. Dhu‘l-Hijjah 13, 1382 AH.‖

187

Telegram

Date: Circa April-May 1963 [Ordibehesht 1342 AHS / Dhu‘l-Hijjah 1382 AH]

Place: Qum

Subject: Acknowledging the receipt of money

Addressee: Sayyid Jalaluddin Ashtiyani


His Eminence Murawwij al-Ahkam wa ‗Imad al-Islam Mr. A‘Sayyid Jalal

(may his graces last):

I was grateful to receive your kind letter. I pray to God, the Exalted, for

your health and success. I hope you will not forget to pray for me at the

sacred place. The receipt of one hundred and five tumans is hereby

acknowledged. May God‘s peace and mercy be upon you.

Khomeini

188

Statements Date: April 30, 1963 [Ordibehesht 10, 1342 AHS / Dhu‘l-Hijjah 6, 1382 AH]

Place: Qum

Subject: Revealing the nature of the Shah‘s regime‘s land reforms, freedom of

women and freedom of expression

Occasion: Arrival of the month of Muharram

Audience: Student members of the Islamic Association of Tehran University


I would like to welcome you young Muslim men of Tehran University to

my home. I hope you are steadfast enough, guarding your religion… because

we expect a lot from you valiant young men. We the Muslim nations should

unite and fight against Israel and its agents in Iran. The seminaries have

never agreed with the Land Reforms; the government did not put it forth to

us and ask for our permission, did they? We know that this issue is brought

upon to keep the farmers busy and to distract them. There is not anything

wrong with suffrage for women, but their candidature will cause debauchery.

Women‘s suffrage and the like are among the least important matters. We

want to guard the Constitutionalism. Having deprived us of our freedom and

rights, they talk about the freedom for women! For the time being, people are

deprived of the freedom of writing, expression and even of the right of living.

They have estimated an expenditure of fifty to sixty thousand tumans a

month for the Prince‘s Bureau, while we pay twenty to thirty tumans to each

seminary student monthly.1

1 According to SAVAK report (dated 2/16/1342 AHS), Imam Khomeini expressed these

remarks when visited by the student members of the Islamic Association of Tehran University

on 2/10/1342 AHS at 6 pm.

189

Statements Date: May 1, 1963 [Ordibehesht 11, 1342 AHS / Dhu‘l-Hijjah 7, 1382 AH]

Place: Qum

Subject: Rejecting the proposal of negotiation and reconciliation with ‗Alam‘s

administration

Addressee: ‗Ali Nakhai (Afsah al-Mutakallimin)1


We have recently come to know the double-faced clergymen

―… As for the clergymen whom you called two-faced; we have recently

known every one of them; those of them who lead prayers, preach on the

pulpits, chant elegy and those among famous preachers; who all receive high

salaries from the administration…

Contact with the Shah‘s regime, suicide of the clergymen

About Mr. Kamalvand,2 I have to say that we have not dispatched him;

but the administration has summoned him. He asked to grant audience to

meet me in Qum before leaving, but I answered that I was not willing at all to

meet him. As long as ‗Alam‘s administration was in power, we could not

enter any negotiations for peace making nor any reconciliation because this

administration has treated ‗ulama‘ in such a way that any contact on the side

of the heads of the seminary means suicide for the clergy. We will not yield

to such a reconciliation and peace, as long as we are in the charge of the

clergy. I see no reason for reconciliation. What have we done to deserve

aggression by spineless people like him? Becoming certain that the atheist

lobbies of the Baha‘is of Jewish origin in Iran and America plan to misuse

1 Ali Nakhai, Afsah ul-Mutakallimin, (the most eloquent of the orators) in a secret report to

Colonel Nishat writes that on meeting Imam Khomeini, he had said, ―I had heard that you

have dispatched Mr. Ruhullah Kamalvand to meet the Prime Minister (Asadullah ‗Alam) to

find a practical solution and to compensate.‖ ―I was very gratified and had to say that surely

Your Eminence‘s reconciliation with the administration is quite timely.‖ What is cited above

is the Imam‘s response to these words. 2 Mr. Ruhullah Kamalvand, one of the clergymen from Lorestan and a teacher at Qum

seminary, in a meeting with the Shah, openly informed him of the wishes and requests of the

‗ulama‘ and clergymen, but since the Shah‘s regime was determined to oppose Islam and the

Muslims, this meeting came to a deadlock.

190

the equal rights between men and women to encroach on the official religion

of the country and to weaken Islam which guarantees the formal

independence of this country and nation, we wrote friendly letters to the

administration to be vigilant. We said your relationship with the neighboring

states will not always remain as peaceful as today and they may try to intrude

in this land. If the people‘s belief and their belief in the Quran and the

Constitution are intact, they will resist foreign attack much better than your

army will, so our religion and your state will be safe. We asked them to stop

murmuring about women‘s candidature, which is the violation of the explicit

words of the Quran, altogether. At first, they claimed to have given it up;

while after a few months we learnt that they want to revive the plans of the

enemies to the reputation of Islam in the form of an amendment to the

election bill as a referendum. I was terribly convulsed, and I exchanged

opinions with the discerning scholars. There were some people among them

who believed the best policy was to be silent and notified that our duty was

done. If we openly oppose, the very existence of the Qum seminary would be

endangered. After deliberation, I found that the right way was the opposite of

what the cautious ones recommended. The formation of this seminary and

the seminaries in Mashhad, Karbala, Najaf and Egypt aims at teaching and

learning the lawful and the unlawful [al-halal wa‘l-haram] matters in

religion, which does not permit the learners to acquiesce in annihilation of

the religion itself and if the principle is destroyed, the subordinate is

essentially meaningless. I expressed my opinion, for tullab, and my

determination to campaign against the oppressing regime. As long as their

agents do not give up their suppression, pressure and teasing with the divine

laws, I will not give up my struggle. I have been recently informed that the

Justice Minister of this ill-famed state is designing a bill according to which

the non-Muslim men and female jurists are allowed to be judges in the

Islamic country of Iran. I thought to myself to publish a declaration in return,

notifying the contravention of this scheme to Islam…1 No; you should only

go on preaching. The days of Muharram are very suitable for preaching and

propagation. I plan to write to the preachers of Khuzestan, Shiraz, Lorestan,

Tabriz, and Yazd; and to send some orators around to enlighten and notify

people. You also have to reveal the dark deeds of the despotic on the pulpits,

in Tehran. You will always have my benevolent prayers with you…‖

1 In his report Mr. Nakhai writes, ―At this point I asked to be allowed to leave and offered to

do any errands His Eminence had in Tehran‖. The Imam followed up saying, ―No, you just go

on preaching.‖

191

Permission

Date: May 1, 1963 [Ordibehesht 11, 1342 AHS / Dhu‘l-Hijjah 7, 1382 AH]

Place: Qum


Addressee: Muhammad Imani



Muhammad and his pure progeny, and may God‘s curse be upon all their

enemies.‖


Islam Mr. Shaykh Muhammad Imani (may his graces last) is granted my

permission to be in charge of financial and religious law affairs whose


Master of the Age (may God Almighty expedite his glorious advent). He will

be in charge of the mentioned affairs while exercising caution. He is also

permitted to collect the two blessed Shares, delivering the noble Sadat‘s

Share (may God increase their blessed progeny) to the religiously prescribed

areas. He is to spend the blessed Imam‘s („a) Share for his own living

sparingly, and one-third of the remainder on promoting the Word of God,

and to deliver the surplus to this humble servant for sustaining the blessed

seminary (may God protect it from evil incidents).

―And I advise him—may God assist him—as we have been advised by

the pious predecessors, to keep company of piety, to evade carnal desires and





192

Message


Place: Qum

Subject: Revealing the different aspects of the regime‘s crimes

Occasion: Fortieth day commemoration of those martyred in the attack on

Faydiyyah Madrasah (by the agents of the Shah‘s regime)

Addressees: The Muslims of Iran and the world


It is forty days now since our dear ones were killed and injured. For forty

days the families of those killed in Faydiyyah Seminary has been mourning

their beloved ones. Yesterday, Sayyid Yunus Rudbari‘s1 aged father came to

visit me, while his face was distorted by the grief of this disaster. How can

we console the bereaved mothers and grieved fathers? We have to offer our

condolences to the Prophet of Islam (may God‘s salutations be upon him and

his progeny) and the Imam of the Age (may God Almighty hasten his

advent). We were slapped on the face and lost our youth for the sake of those

blessed saints. Our only ‗crime‘ was our support to Islam and the

independence of Iran. We have been and are being insulted for the sake of

Islam. We await imprisonment, torture and execution. Let the despotic

regime do any inhuman acts, take our youth‘s lives, expel our patients from

the hospitals, threaten us with death and dishonoring, destroy the religious

schools and drive out the pigeons of the holy shrine of Islam leaving them

homeless.

We have not been able to determine the number of those killed, injured

and robbed in these forty days. We do not know yet how many are buried,

how many are imprisoned and how many are in hiding, just as we do not

know yet the number of those killed in Guharshad Mosque2 whose corpses

were carried in trucks.

The big problem is that when we refer to any of the departments they say

that it has been ordered by His Majesty and they can do nothing about it. The

Prime Minister, Qum governor and other officials, they all say it has been his

1 It refers to a young seminary student who was martyred in the assault made on the Faydiyyah

Madrasah by the agents of the regime. 2 This is a reference to the massacre of the people in Mashhad (Tir 21, 1314 AHS) after the

unveiling of women (in Rida Khan‘s period).

193

Majesty‘s order! They say His Majesty ordered the crimes committed in the

Faydiyyah Seminary; the patients have been expelled from the hospitals

according to His Majesty‘s order. It is His Majesty‘s order that if we respond

to Ayatullah Hakim‘s request, the commandos will be sent to our homes to

kill us and plunder our houses as well as dissolute women to defame us. It is

His Majesty‘s order to arrest tullab illegally and make them soldiers; it is His

Majesty‘s order to assault a university and beat up the students. The

functionaries attribute all of the law-breakings to the Shah. If this is true, we

should bid farewell to Islam, Iran and the law; and if this is not true, they are

falsely accusing the Shah of these offences, crimes and inhuman acts. Why

does His Excellency not defend himself so that the people would know what

they have to do with the government and know the true criminal to punish

them at the right time?

I have repeatedly notified that this government1 does not mean good and

is against the laws of Islam. Its signs are now appearing one after another.

The Ministry of Justice has revealed its opposition to the essential laws of

Islam by dropping the prerequisites of being Muslim and male from the

conditions for becoming a judge. From now on, the Jews, the Christians and

the enemies of Islam may manipulate our reputations and lives. The ambition

of this administration and some of its members is the elimination of Islam.

The Muslims will not be living happily as long as this unruly and usurping

administration is in office.

I do not know wither all these crimes and violence are for the oil of Qum

and the seminaries should be sacrificed for oil; or it is for the sake of Israel

and because they find us obstacles to signing agreements with the Israel in

spite of other Islamic governments. In any way, we are to be destroyed.

Islam, its laws and the jurists are to be sacrificed. The despotic regime

assumes that they dissuade us by these inhuman acts and pressures from

seeking our goals, which stop the oppression, offences and transgressions,

protecting the rights of Islam and the nation, as well as the establishing social

justice, which is the great aim of Islam. We are not afraid of the military

service for the children of Islam. Let our youth go to the barracks to educate

the soldiers and enlighten them. Let there be enlightened and free-minded

persons among the soldiers so that Iran will attain freedom and glory,

through the Will of God.

We know that the great officials of Iran, the venerable officers, the noble

members of the army, share our ambitions and are ready to sacrifice their

1 Asadullah ‗Alam‘s administration.

194

lives for the glory of Iran. I know that the conscientious officers do not

approve these crimes and savagery. I am aware of the pressures they endure

and regret it. I shake hands with them as a sign of fraternity and a pledge for

saving Islam and Iran. I know that deep in their hearts, they are agonized for

being submissive towards Israel and they will not consent Iran to be trampled

under the boots of the Jews.

I announce to the heads of the Islamic countries, Arab and the non-Arab

states that the „ulama‟ of Islam, the leaders of the religion, the religious

nation of Iran and the noble members of the army are on brotherly terms with

the Islamic governments. They share their gains and losses, hate and detest

any agreements with Israel—the enemy of Islam and Iran. I openly express

myself here: ―Let the agents of Israel put an end to my life.‖

Now it is suitable that the Muslim nation—in Iran or abroad—

commemorates the disaster brought upon Islam and the Islamic seminaries,

on the 40th day after this grave incident; and if the states do not prevent

them, they can hold mourning sessions and curse those causing these

catastrophes.


195

Message


Place: Qum

Subject: Islam and the clergymen are prone to danger

Addressee: Merchants, tradesmen and the people of Hamedan


The honorable merchants, tradesmen, and the venerable and pious people of

Hamedan (may God Almighty assist them):

I do hereby extend my greetings and gratitude for your kind telegram

expressing your sympathy on the grave disaster1 brought to Islam and the

Muslims.

I have to notify the esteemed gentlemen that it appears the despotic

regime means to alter the essential laws of Islam, or even worse than that,

may God forbid. They have frequently stipulated the equality of men and

women‘s rights in all social and political aspects, which necessitates making

some amendments in the laws of the Holy Quran. Since they have

encountered the Muslims‘ reaction, they are now craftily denying it and

making unacceptable excuses. Nevertheless, we know them well and do not

trust their word. They are inviting and encouraging the girls to ―the Army of

Knowledge‖ (girl scouts who were meant to teach people reading and

writing) and then it is stated that they should go to the military service before

that. Then, facing the public detestation, they start to deny it, while it is

announced in the press that the bill on the girls‘ military service is being

prepared; but they try to deny it and make ridiculous excuses. The despotic

regime assumes that it can pave the way for advancing on its evil ends, which

includes striking Islam a final blow by propagating the equal rights. They are

not aware what strong reaction they will encounter in that case. The despotic

regime, which does not recognize freedom for any member of the nation, and

has been utilizing lack of freedom to attain its ends for years, assumes that it

is possible to beguile the Muslim nation so that the evil ends of Israel might

be fulfilled.

I have frequently warned you—the Muslim nation—and I am warning

again! The clergy and Islam are in danger. The Islamic nation should be

1 It refers to the assault made on the Faydiyyah Madrasah.

196

ashamed of keeping silent against the corrupt despotic regime. Publish the

corruptions, unveil the offences, protest, publish declarations, and make the

Islamic nation hear your voice, by using the strong Islamic logic. Inform the

whole world of their inhumane acts. At the end, I pray to God for the success

and victory of you and the whole nation.


197

Message


Place: Qum

Subject: Inviting the „ulama‟ and the clergymen for expanding the protests

Addressees: The „ulama‟ and the clergy of Bustanabad1


The prominent „ulama‘ and Hujaj al-Islam of Bustanabad (may their

blessings last):

I was most grateful to receive your kind letter containing your

condolences on the grave disaster brought to Islam and the Muslims.2 I hope

God Almighty will compensate for the bereavement through Your

Eminences‘ benevolent prayers.

You have to notice that the contemporary generation is today responsible

for protecting Islam and its laws, especially „ulama‘ who are accountable

more than anyone else is. It is necessary that they announce their support for

what I state, through declarations and publications, so that we may be able to

force the government to accept our legal requests. Anyway, we should utilize

the prayer sessions and religious gatherings for this purpose. May God‘s

peace, mercy and blessings be upon you.


1 The letter has been sent through this address:

TABRIZ, Bustanabad; c/o His Eminence Hujjat al-Islam Mr. Khan Mirza Husayn-‗Ali

Mudarris (may his graces last); To Their Eminences, the prominent ‗ulama‘ and Hujaj-e Islam

(may their blessings last). 2 It refers to the assault on the Faydiyyah Madrasah.

198

Telegram


Place: Qum

Subject: Inviting the „ulama and the clergymen for expanding the protests against

the Shah‘s regime



Rasht

His Eminence Sayyid al-‗Ulama‘ al-‗Amilin wa Hujjat al-Islam wal-

Muslimin Bahr al-‗Ulum1 (may his blessings last):


worthy letter containing the news of your good health and Your Eminence‘s

kindness towards me. I ask God, the Exalted for your health and happiness

and I hope that we will be able to keep the government from attaining its evil

ends, as far as we can, through the holy prayers and oblations.

I am determined to take any possible action and not to be frightened by

the incidents on my way, so that I can fulfill my religious obligation. It seems

that publishing journals supporting the Islamic causes in the north of the

country will be helpful. Please give my regards to His Eminence Hujjat al-

Islam wal-Muslimin Aqa Diyabari2 (may his blessings last); and finally I

hope you will not forget me in your benevolent prayers. May God‘s peace

and mercy be upon you.


1 One of the clergymen of Rasht. 2 Sayyid Mahmud Diyabari: one of the renowned clergymen of Gilan Province.

199

Telegram


Place: Qum



Khomein

His Eminence Hujjat al-Islam Haj Aqa Murtada (may his blessings last):

I have the honor to inform you that I was most glad to receive your letter

containing the news of Your Eminence‘s health. Thanks to God, I am not bad

but the only thing is that I have not been feeling quite well in general and my

heart aches every now and then, which is not so serious since it may well be

the stomach. I have received some messages these days that seem to be for

enticing me, so I did not take any notice. It seems that no agreement can be

reached as long as this government is holding office. I cannot permit the sum

you have mentioned to be paid to Mr. Hashim from Imam‘s Share, but if you

are so kind to pay it from the part, which is my due, it will be acceptable. I

look forward to your benevolent prayers. May God‘s peace and mercy be

upon you.


P.S. It would be suitable if you send some money, in return of the grease,

to Gulpaygan for Aqa Rushan who lives in Gawgad,1 as it has been your

custom every year. Please send it soon and let us know.

1 Gawgad: a district in the Gulpaygan area.

200

Permission Date: May 2, 1963 [Ordibehesht 12, 1342 AHS / Dhu‘l-Hijjah 8, 1382 AH]

Place: Qum


Addressee: Muhammad ‗Alami Hashtrudi


―Praise be to Allah, Lord of the worlds; may peace and salutations

be upon Muhammad and his pure progeny, and may God‘s curse be

upon their enemies all.‖ It is hereby confirmed that His Eminence ‗Imad al-Alam wa Hujjat al-

Islam Amirza Muhammad ‗Alami Hashtrudi (may his graces last) is granted



Living Imam (may God Almighty hasten his glorious advent). ―So, he will be

in charge of the mentioned affairs while exercising caution.‖ He is also

permitted to collect the two blessed Shares, delivering the noble Sadat‘s

Share (may God multiply their blessed descendants) to the religiously

prescribed areas. He is to spend a part of the blessed Imam‘s („a) Share on

his own living sparingly and one-third of what remains for exalting the Word

of God, and to deliver the surplus to this humble servant for sustaining the

blessed seminaries (may God protect them from evil incidents).



and to be cautious in the worldly and afterworld affairs. I hope he will not




Dhu‘l-Hijjah 8, 1382 AH

201

Permission


Place: Qum


Addressee: Sayyid Muhammad Husayni Kashani


―Praise be to Allah, Lord of the worlds; may peace and salutations

be upon Muhammad and his pure progeny, and may God‘s curse be

upon all their enemies.‖ It is hereby confirmed that His Eminence ‗Imad al-Alam wa Thiqat al-

Islam Sayyid Muhammad Husayni Kashani (may his graces last) is granted



Living Imam (may God expedite his advent). ―So, he will be in charge of the

mentioned affairs while exercising caution.‖ He is also permitted to collect

the two blessed Shares, spending them in part on his own living sparingly,

delivering the remainder of the noble Sadat‘s (may God multiply their

blessed descendants) Share to the religiously prescribed areas. He is allowed

to spend about one-third of what remains of the blessed Imam‘s („a) Share

promoting the Word of God and to send the remainder to this humble servant

to be expended in the seminary (may God protect it from evil incidents).



carnal desires, and to be cautious in the worldly and afterworld affairs. I hope





202

Speech



Subject: Assessment of the nation‘s uprising and both the sweet and bitter events of

1962 and the beginning of 1963 (1341 and 1342 AHS)

Occasion: Commencement of lessons at the theological institution following the

fortieth-day commemoration for the martyrs of Faydiyyah Madrasah

Audience: A group of religious students, clergy and people of Qum


O Lord, save us from vain discourse and lies (the audience cries

―Amen‖). O Lord, illuminate our hearts with the light of Islam and

spirituality (the audience cries ―Amen‖). Grant a listening ear to the

university heads of Muslim governments; to the Presidents of Muslim

governments; to the representatives of Muslim governments; to the ministers

of Muslim governments; to the prime ministers of Muslim governments; and

to the managers and workers of Muslim governments. O Lord, grant them…

Crimes masqueraded as protection of Islam

I have to say that in one sense this was an extremely bad year for the

clergy, yet in another it was a good year. It was bad because Iran, instead of

being presented to the world as a just country which enjoys a good and

honest judiciary and which has judicial courts, a judicial tribunal and an

administration of justice, or as a country whose economy is healthy and

whose agriculture is thriving, or again as a country which is known for its

equity and integrity—instead of these, she has been introduced to the world

as a center of corruption and even worse still. Were we to say that the present

resembles the time of the Mongols, it would be wrong to insult the Mongols

so. They were a people who perhaps believed it acceptable to spill our blood

which they regarded as heathen.1

They entered the country (Iran) as a part of

their crusade to seize foreign states and even then it was a country which

didn‘t hold the same beliefs as they did. The crimes they then went on to

commit here are well-known.2 Those3 here today however, claim to be

1 Mahduruddam: someone whose murder is regarded as permissible. 2 Genghis Khan, the Mogol commander, in the year 1197 invaded Iran‘s inhabited cities of

that time while shouting the slogan, ―I am the torment of God.‖ He firstly slayed the

inhabitants of densely populated cities such as Marv, Bukhara, Neyshabur, Rey, Qum,

Azerbaijan, and Khiva, and then killed all else that lived. He set fire to the trees and

demolished any signs of civilization such as libraries, schools, mosques, ancient building,

houses, gardens, and shops. He then cultivated the remaining land and grew crops there. See

Iran va Jahan az Mughul ta Qajariha. 3 The Shah and his agents.

203

Muslims. They claim to have a faith and to be Shi‗ah; and while making

these assertions time passes by and they continue to live their everyday lives

unchallenged. Theirs are the deeds that one would expect to see from the

Mongols, or from Genghis Khan. They storm the centers of learning;1 they

spill the blood of sixteen- and seventeen-year-old youngsters;2 they destroy

the centers of learning; they affront the ‗ulama‟ and vilify their honor; they

imprison, persecute, wound, kill and commit atrocities, yet at the same time

they deliver speeches, feign Islamism3 and Shi‗ism and pretend to have

realized greatness.4 The Mongols (at least) never professed to be Shi‗ah.

They were our enemies, having entered our country by invasion. These here,

however, committed crimes and still continue to commit crimes while at the

same time they avouch friendship and profess to be Shi‗ah or even a station

higher still.

1 A reference to the regime‘s assault on Faydiyyah Madrasah on the afternoon of March 22,

1963 (Farvardin 2, 1342 AHS); the attack on the same madrasah on March 23 of that same

year; and other similar raids on Islamic centers such as the Talibiyyah Madrasah in Tabriz. 2 A reference to the young religious students of Faydiyyah Madrasah. 3 The Shah on January 16, 1963 (Dey 26, 1341 AHS), at the National Congress of Iranian

Farmers said: ―No one can claim to be nearer to the Imams or to God than I with regard to

performing deeds, since I have done all I possibly could. I have ordered for the repair and

maintenance of all those shrines in need of such attention. Every night before I sleep I talk to

my God in prayer. I believe that what I am now doing for the country is favored by God and

the Imams more than any other possible deed…‖! 4 In the year 1962 (1341 AHS) the Shah, in a speech addressing the Iranian Muslim farmers,

stated: ―I must have been six or seven years old when I became ill with typhoid and my

condition was critical. Most of the doctors who were treating me had lost all hope. One night I

dreamt that I was sitting before (Imam) ‗Ali (‗a) on whose lap lay a sword. On the other side

of the room there was a jug and he told me: ‗Drink from this jug and you will be cured

tomorrow‘. That very same night my fever cleared and I gradually recovered. My other

experience occurred maybe six months or a year later as I was walking down a steep pebble-

stoned alleyway with my nanny. I suddenly saw a holy-looking man approaching me from

around whose head a halo of light seemed to emanate. I asked my nanny: ‗Did you also see the

Imam of the Age?' She said: ‗No, I never saw anyone‘; but I had seen him. A child aged six or

seven years old doesn‘t normally invent such things and especially not in a lonely alleyway

accompanied by a nanny.‖ The Shah in the book entitled Mission for My Country, pp. 66-72,

claims to have met the Imam of the Age (may God expedite his advent) and Hadrat Abu‘l-

Fadl, the brother and standard-bearer of Imam Husayn at Karbala‘.

204

Conspiracy against the theological center in Qum

That which I would like to say is not a recent matter relating to the past

few months only, but rather it is one which has a long history, having first

developed several years ago. If not forty-odd years, then it was at least

twenty years ago that it was decided that Qum must be wiped out. It was

during the lifetime of the late Ayatullah Burujerdi (may he rest in paradise)

that they in fact decided to do away with both the Ayatullah as a religious

authority and Qum as a religious center.1 They believe Qum is against their

interests. Qum is the center of truth. Satan‘s followers believe that their aims

are opposed by the followers of truth. Hence, at the time of the late Ayatullah

Burujerdi, the latter was seen by some in a certain light; but this is not the

place to elaborate upon this. It was at this time that foreigners were also

against the continued existence of Qum, because without it they would be

free to do as they wished without anyone objecting, criticizing or protesting.

Therefore, it is safe to say that if not forty-odd years ago then at least

twenty years ago, from the time of the late Ayatullah Burujerdi this intention

was harbored by them; yet they realized that trouble would arise if they took

action whilst he was alive. Once he had ascended to the abode of the blessed,

they immediately began to attack this religious center of Qum under the

pretext of respecting another religious center, in Najaf. This they did, not

because they felt any affection for that center since these people feel no

affection for any religious center, and again, not because they were fond of

Najaf, but rather these attacks were made because they wanted Qum not to

exist. Qum was a thorn in their flesh; being close to them (in geographical

1 Following the uprising of the Isfahan ‗ulama‘ and the tragedy at the Gauhar Sha Mosque, the

theological center of Qum benefiting from such religious scholars as Ayatullah al-`Uzma

Burujerdi and Ayatullah al-‗Uzma Ha‘iri became the largest Shi‗ah center of its kind and

brought honor and repute to other such centers in Iran. Muhammad Rida at the onset of his

reign tried to forge a closer relationship with Ayatullah Burujerdi in order to benefit from the

influence he held, but he was often deterred and discouraged by His Eminence. After the

eminent scholar‘s demise, the Shah, who regarded the rank of marjaiyyah as an obstruction to

imperialist rule, took steps to prevent the reestablishment of this office in Qum and hence

made every effort to transfer the clergy to the noble city of Najaf. It was for this reason that he

sent a telegram expressing his condolences on the demise of Ayatullah Burujerdi to Ayatullah

Hakim, the great marja in Najaf. The Iranian clergy considered this an act of disrespect to the

maraji‗ of Qum, the aim of which was to weaken the position of the clergy there. On another

occasion, following the discovery of oil in Qum, the prospect of transferring the theological

center of Qum to the holy city of Mashhad was discussed. Due to the high salt density of the

soil in Qum, however, the government decided not to go ahead with the oil-drilling project and

consequently the subject of the transference of the theological center was also buried. See

Inqilab-e Islami va Risheha-ye An, pp. 484-485.

205

proximity) it was able to quickly discover their corrupt dealings. Hence, they

were against Qum, but because they couldn‘t openly say ―no‖ to Qum, they

instead said ―yes‖ to Najaf and ―yes‖ to Mashhad. At first they imagined that

nothing important ever really happened in Qum,1 but then they realized that

certain things indeed were happening; certain things were seen, said and

heard. Thus, they came to realize that things weren‘t as they initially believed

them to be. Thenceforth they made plans to destroy the clergy and then to

destroy Islam and afterwards to realize the interests of Israel and her agents.

Illiterate element at the helm of government

This was the case from the beginning but it was concealed, their plans

not being publicized. To a certain extent they had in fact informed the public

of their intentions, but they spoke of their infidel program in very mild,

diluted terms. Following the demise of Ayatullah Burujerdi, they initially

devised an evil scheme which involved Iran as a whole. From what I was

told, they wanted people to promise to send telegrams to other theological

centers2 and especially to one other city in particular, not because they were

actually fond of that center but because they weren‘t fond of this one.

However, the people disregarded them. Subsequently other schemes were

devised and there was in fact a change in government.3 Who knows, perhaps

the proposals were presented to these governments and were dismissed by

them because they found such indecency to be beyond even them. Perhaps

they were indeed virtuous, learned intellectuals who could not bring

1 This remark of the Imam‘s refers to a comment made by the Shah: ―There doesn‘t seem to be

anyone in Qum who can bear the responsibility of the office of marjaiyyah.‖ 2 Subsequent to the demise of Ayatullah Burujerdi, the Shah‘s regime tried to persuade the

Iranian people to forward their messages of condolence to Ayatullah Hakim in Najaf rather

than to the maraji‗ of Qum. This it did with the intention of weakening the position of the

theological centers of Iran and strengthening that of the ‗ulama‘ in Najaf. 3 Within the period stretching from the beginning of the Shah‘s reign until the time when

‗Alam was appointed as Prime Minister, twenty-five different governments actually took

office! These prime ministers, whose terms of office in some cases lasted no longer than a

week, are as follows: Muhammad ‗Ali Furuqi (Zaka‘ al-Mulk), 1941 (1320 AHS); ‗Ali

Sohayli, 1941-42; Ahmad Qavam (Qava as-Saltanah), 1942; ‗Ali Sohayli, 1942-43;

Muhammad Said, 1943-44; Murtada Qulibayyat (Saham as-Saltanah), 1944-45; Ibrahim

Hakimi (Hakim al-Mulk),1945; Sayyid Muhsin Sadr al-Ashraf, 1945; Ibrahim Hakimi, 1945;

Ahmad Qavam, 1945-47; Ibrahim Hakimi, 1947-48; ‗Abdul-Husayn Hajir, 1948-50; Husayn

‗Ala, 1950-51; Muhammad Musaddiq (Musaddiq as-Saltanah),1951-52; Ahmad Qavam, 1952;

Muhammad Musaddiq, 1952-53; Fadlullah Zahedi, 1953-55; Husayn ‗Ala, 1955-57;

Manuchehr Iqbal, 1957-60; Jafar Sharif Imami, 1960-61; ‗Ali Amini, 1961-62; Amir

Asadullah ‗Alam, 1962-onward. See Az Sayyid Diya ta Bakhtiyar.

206

themselves to oppose all of the centers of learning. However, the conclusion

eventually reached was that the government should be an ignorant, unlearned

one; one which does not realize or appreciate the value of learning and one

whose members have not received education above that offered in the fifth

grade—even then having acquired their qualification certificates

fraudulently.1 These members of the government are not to know the

meaning of learning nor of religiousness and honesty. They are not to know

of the preservative role played by the clergy in this country. They are not to

be aware of what is happening. They are to be dictated to as if blind and are

not to really understand what is being said; and they are to be given orders,

but must act without being fully aware of what they are doing.

We saw that the target of this illiterate and dishonorable government

from the very onset of its involvement was Islam. In the press they wrote in

bold print that ladies have been given the right to participate in elections.2 In

fact this was part of an evil plan to distract the public‘s attention away from

the main issue; that being the elimination of Islam and the Quran. For this

reason, as soon as they became aware of the situation, people banded

together and the „ulama‟ formed a united front in order for appropriate steps

to be taken. Initially our attention too had been drawn to the issue of the

female vote, but on closer inspection we realized it was not just a matter

concerning women for this was only a minor concern (by comparison). The

real issue was about opposition to Islam.3 Thus it was not necessary for

1 It has been reported that Asadullah ‗Alam, the head of the government at that time, had only

actually received a few years education, eventually ―graduating‖ from a school in Karaj! Of

course he later succeeded in obtaining his National Diploma in Agriculture from the Karaj

Education Authority, but he did so by fraudulent means. See Az Sayyid Diya ta Bakhtiyar. 2 On October 8, 1962 (Mehr 16, 1341 AHS), at the beginning of Asadullah ‗Alam‘s term of

office, a report headed ―Women‘s Right to Vote‖ appeared in bold print in the press. The right

for women to vote was legislated by the Provincial and District Councils. The regime used the

women‘s voting issue as a cover behind which to pursue its other ambitions. The Imam on

several occasions during that period emphatically proclaimed that not even men enjoyed the

right to vote let alone women. It is clear that his objection to this issue in fact constituted

opposition to the regime‘s sinister objectives, because since the triumph of the Islamic

Revolution of Iran, women actually do enjoy the right to vote, as do men, and they also may

be elected to the Majlis. 3 When the announcement of the Provincial and District Councils Bill appeared in the Tehran

evening press, it was noted that the word ―Islam‖ had been omitted from the conditions

pertaining to the voter and candidate, and that the oath sworn had been sworn on the ―Holy

Book‖ rather than on the ―Holy Quran‖. On reading this announcement Imam Khomeini

immediately called for a meeting with the high-ranking ‗ulama‘ of Qum to discuss this matter.

Ayatullah Murtada Ha‘iri, Ayatullah Golpaygani and Mr. Shari‗atmadari participated in this

meeting. See Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. 1, pp. 148-149.

207

either the voter or the candidate to be Muslim; nor was belief in the Quran a

prerequisite—what was the Qur'an needed for anyway?! However, when

dealt a slap in the face from the Muslim nation they changed their tune,

maintaining that by ―Holy Book‖ they had meant the Quran; and according

to our religious law we of course had no choice but to accept their assertion.

Once again however, as soon as they saw a group of ignorant people

gathered around them shouting ―long live this‖ and ―long live that‖ they

resumed their fiendish campaign, restating all that which they had previously

revoked. They yet again espoused full and identical rights of the sexes which

in fact is to deny several of the most unequivocal and imperative Quranic

injunctions. Afterwards, they again saw that this was the cause of certain

resentment, objection and difficulties and so once more they denied the issue;

it was disclaimed by the minister in one place and by the commanding

official in another.1

In the press it was quite explicitly reported that women‘s conscription

was in the process of being legislated. Nevertheless, when they saw that the

matter gave rise to opprobrium and that the people and even the regime‘s

henchmen were truly perturbed, again they said that it was a lie.2 Indeed,

they wanted to open a lawsuit because of it—a most foolish, ludicrous

intention.3

1 Imam Khomeini, in his New Year declaration of 1963 (1342 AHS) entitled ―The Clergy of

Islam Does Not Hold New Year Celebrations This Year‖, objected very strongly to the

legislation calling for the compulsory conscription of eighteen- year-old girls for military

service. As a result of this objection, despite the fact that this news had already been published

and that speeches and interviews had already been given on the radio, the Shah and his

government were forced to deny what they had formerly said. In fact the Shah denied the

validity of the news reports on two different occasions before the end of that month. In an

interview he gave, Jahangir Tafadduli, Minister of State in charge of publications and

broadcasting, described the news concerning women‘s conscription as totally unfounded.

Refer to the speeches delivered by the Shah on April 1, 1963 (Farvardin 12, 1342 AHS) in

Mashhad and April 2, 1963 in Birjand; also refer to the 11,056th issue of the Ittilaat

newspaper dated March 31, 1963 (Farvardin 11, 1342 AHS). 2 Tehran evening press, April 1, 1963 (Farvardin 12 1342 AHS), the Shah: ―…A publisher has

recently reported that they are trying to conscript eighteen-year-old girls for military service—

how ridiculous! We are in no way short of military personnel. Such falsities are a sign of the

weakness of those who are responsible for fabricating this news. Our girls must continue their

education and pursue their female responsibilities. We have enough people to safeguard the

security of this land.‖ 3 The publication of Imam Khomeini‘s declaration and the determined stance taken by him in

opposition to the conscription of young girls left the Shah with no alternative but to request

that the judiciary make the necessary enquiries and prosecute those responsible for circulating

such news. In turn, the judicial system filed a lawsuit against the movement‘s leadership and

proceeded to arrange for its arrest, although this never actually amounted to anything. It is

worth mentioning that the official, who actually delivered the summons to the Imam‘s house,

entered the building with tearful eyes saying: ―They have ordered me to obtain the Imam‘s

signature for this letter and I feel that as a follower of the Imam I must apologize for this.‖ He

left the house, however, without having obtained a signature. (Quoted from the memoirs of

Hujjat al-Islam wal-Muslimin Haj Sayyid Ahmad Khomeini).

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The Shah and the assault on the center of religion and learning

This was a bad year because Islam and the Quran too came under

increasing attack. They ravaged the centers of learning mistakenly believing

that they are destructible; they beat and broke the limbs and necks of our

children and loved ones, killing some1 by flinging them from the roof.2 If

the perpetrators of these crimes were peasants as you claim, then why were

members of the armed forces helping them?3 This was something plain for

all to see. A hundred thousand people from the streets and from within the

courtyard and madrasah clearly witnessed the police force‘s direct support of

the peasants. If, as you claim, it really was the peasants who did all this, then

why did the police attempt to intimidate those in the hospitals where our

injured had been taken, saying: ―How dare you have taken His Majesty‘s

enemies to hospital? We will make you pay for this. They must be

discharged at once‖? If it was the peasants who were to blame then where

does His Majesty come into all this? If, however, it was in fact paratroopers

and those who work for him (the Shah) and are a part of his regime who

committed the assault, then was it his doing? Did he give the command for

this action or did it take place without his knowledge and without his having

given the order? If he was aware of the affair, then inform us so we know

where we stand with him; so we may know if we are confronting one person

1 For further information regarding the bloody tragedy of Faydiyyah Madrasah, see Barrasi va

Tahlili az Nahdat-e Imam Khomeini, vol. 1. pp. 337-370; Nahdat-e Ruhaniyyun-e Iran, vol. 3,

pp. 260-358; Zendeginameh-ye Siyasi-ye Imam Khomeini, pp. 205-211. 2 During the incident at the Faydiyyah Madrasah a blind theological student who had been

hiding in a residential chamber was thrown down from the balcony to the yard by the Shah‘s

commandos; while another religious student aged fifteen or sixteen years old was flung from

the rooftop. 3 On March 22, 1963 (Farvardin 2, 1342 AHS), the Shah‘s regime dispatched officers dressed

as peasants to the Faydiyyah Madrasah in order to quash the Islamic movement. The hair of

the members of the armed forces, however, was styled like that of German soldiers, which

gave away their true identity! These undercover servicemen continually recited salawah

during the delivery of a speech until they succeeded in totally disrupting the meeting and

fighting broke out. At this moment, other servicemen who were lying in wait nearby also

joined in. The Prime Minister, Amir Asadullah ‗Alam in a subsequent interview maintained

that the skirmish was in fact between those clergymen who opposed ―land reform‖ and some

peasants who were visiting Qum on a pilgrimage and that during this encounter a peasant had

been killed by the religious students! See Nahdat-e Ruhaniyyun-e Iran, vol. 3, p. 265; and see

the Ittilaat newspaper of March 26, 1963 (Farvardin 6, 1342 AHS).

209

or more than one. If it is more than one person, then tell us so that we may

realize that these paratroopers came of their own volition without any reason

whatsoever; or maybe the security forces1 sent them, or the police force, or

perhaps the Prime Minister gave the orders, or a certain minister or

commanding official. Come on; tell us who is responsible for these crimes.

Why do they deny it? Whoever is approached for an answer lays the blame

on someone else. Whoever we voice objections to denies involvement and

implicates another. The police force accuses the security forces and vice

versa; and both of them claim that it was His Majesty who ordered for the

attack to be made. Is it really true that His Majesty gave instructions for such

a thing? Does His Majesty oppose the religion of Islam? Is His Majesty truly

hostile to the Quran as their claims would suggest? If this is so, then what

were those things you said before in favor of Islam? What were those

revelations and miracles of which you spoke? If His Majesty is not hostile

then why doesn‘t he prevent such savagery? Why doesn‘t he chastise these

policemen, organizations and prime ministers? He who is in supreme

command enjoys absolute authority to do as he will. He should scourge those

who firstly commit misdeeds and act against religion and Islam, and then lay

the blame on him. He should exonerate himself. How can the sultan of Islam

be opposed to Islam? Surely this is not feasible. Then if he does not oppose

1 The bill for the formation of SAVAK, The State Security and Intelligence Organization, was

passed by parliament in 1956 (1335 AHS) and the organization was subsequently officially

established in 1957 (1336 AHS). SAVAK‘s mission was to quash and confront any Islamic

struggles or opposition to the regime. SAVAK was closely linked to the intelligence agencies

of both America and Israel (CIA and MOSSAD) and gradually it turned into a terrorist

organization. This institution, which in fact served as the CIA‘s headquarters, possessed

several investigative and detective teams. In order to obtain information from those they had

arrested, SAVAK would firstly send the latter to torture chambers, after which it would hand

its captives over to rubber-stamp courts where, after the passing of a predetermined court

verdict, the accused would be convicted and taken to horrendous prisons. The cruelty and

callousness of SAVAK was so great that the Secretary General of Amnesty International, in a

report made in 1975 stated: ―No country in the world has a worse record in human rights than

Iran… In order to obtain confessions the torturers of SAVAK subjected its captives to beatings

and electric shocks. It employed all kinds of horrendous and inhumane methods to achieve its

ends; the inflicting of agonizing pain on the sexual organs and the sexual assault of the wives

and daughters of the captives before the latter‘s very eyes, are but two of such atrocities

perpetrated.‖ The Shah was fully aware of SAVAK‘s practices. This organization was

abolished by Iranian Muslims in 1978 (1357 AHS) and its torturers were prosecuted in

revolutionary courts. For further information refer to Ayandegan newspaper April 7, 1979

(Farvardin 18, 1358 AHS); Inqilab-e Islami va Risheha-ye an [The Islamic Revolution and Its

Roots], p. 491; The Rise and Fall of the Pahlavi Dynasty, vol. 1, p. 379.

210

Islam let him show it; let him show his regret and sorrow that a reprobate1

has gone and demolished the Faydiyyah Madrasah.

A visit to the blood-stained Faydiyyah

I myself have not yet seen the graves of our dear youngsters, but I intend

to do so once this session2 is over. I shall go and recite a chapter of the

Quran (Surah al-Fatihah) for the repose of the souls of those they killed (the

audience weeps); and I shall publicly demonstrate my grief for them. We are

not even allowed to hold a mourning ceremony for them (the audience

weeps); but why is this so, if, as you say, it was the peasants who committed

this atrocity (the audience weeps)? Why do you disrupt the mourning

ceremonies held in Tehran (the audience weeps)?3

Yes, indeed, it was a bad year because the rulers of the day were

disgraced and the tyrannical system shamed; and this is not what we wanted.

We don‘t want our country to be introduced abroad as a country ruled by evil

elements; this is not what we wanted. We would like everyone in our country

without exception to behave and live in such a way as to be a source of pride

and honor; to proudly boast such scholars as Amir Kabir.4 In fact, in the past

1 Colonel Mawlawi, the deputy-director of SAVAK in Tehran and the commander-in-chief of

the Faydiyyah operation, was later killed in an air crash. 2 The Imam in referring to the ―session‖ actually means his lesson. 3 A mourning ceremony was arranged by Ayatullah al-‗Uzma Hakim on May 11, 1963

(Ordibehesht 21, 1342 AHS) at Ark Mosque in Tehran in commemoration of those who had

been martyred at Faydiyyah. SAVAK prevented the holding of this ceremony and police

surrounded the building allowing no one to enter the mosque. People became angered and

fighting broke out with the police. See Nahdat-e Ruhaniyyun-e Iran, vol. 3, p. 358. 4 Mirza Taqikhan Farahani (1803-1848) was referred to as Amir Nizam and Atabak Azam,

later becoming famous as Amir Kabir. During his youth he served Nasiruddin Mirza. After the

death of Muhammad Shah Qajar he took the successor to the throne from Tabriz to Tehran and

arranged for his coronation, after which he served him as his prime minister. At a time when

Iran was in a deteriorating state due to the incompetence of the Qajar administration, Amir

Kabir took effective measures to implement reforms for its development. This he managed to

achieve despite the close presence of influential enemies. He succeeded in many areas such as

in suppressing rebellions and in particular those of the Baha‘is; and in strengthening national

security; in reforming the system of taxation; in combating bribery; in reorganizing both the

national budget and the civil and military administrations; in establishing the Dar al-Funun

School; and in developing science, industry, agriculture and health care. These were but some

of the reforms achieved by this most competent of ministers. Eventually, both the conspiracy

of those servants of imperialism within the country and the repeated slanderous statements

uttered by Nasiruddin Shah‘s mother, led the Shah to issue the order for his dismissal, exile

and eventual murder. Sharh-e Hal-e Rijal, vol. 1, p. 209.

211

it was the „ulama‟ such as ‗Ali ibn Yaghtin1 and at times even the

Immaculate Imams,2 who were the ministers and advisers to the Muslim

rulers.3

1 ‗Ali ibn Yaqtin and his father were particularly close to the Bani ‗Abbas caliphs (Saffa,

Mahdi and Mansur) and hence could take effective measures for strengthening the Shi‗ah

position. Following his father‘s death, the influence of ‗Ali ibn Yaqtin in no way diminished

and he was appointed as a minister by Harun ar-Rashid. He succeeded in promoting the affairs

of the Shi‗ah by holding secret meetings with the seventh Imam (Musa Kazim (‗a)), during

which he received guidance and enlightenment. On several occasions he requested permission

from the Imam to resign from the ‗Abbasid government, but this permission was not granted

since his resignation was not considered to be in the interests of the Shi‗ah. 2 ‗Umar, the second caliph, often called on Hadrat ‗Ali (‗a) for important consultations and he

had said many times that had it not been for ‗Ali he would have perished. The Immaculate

Imams (‗a) were always highly respected and their advice was often sought by the ‗Abbasid

caliphate, so much so that the caliph appointed Imam Rida (the eighth Imam (‗a)) as his

successor to the throne and in fact gave his own daughter‘s hand (Umm al-Fadl) in marriage to

Hadrat Jawad (the ninth Imam (‗a)) from whose great knowledge and insight he benefited

immensely. During the caliphates of Mu‗tasim, Mutawakkil, Muntasir, Mustain and Al-

Mu‘taz, Imam Hadi (the tenth Imam (‗a)) enjoyed the support and following of many

important and influential members of the government. Imam Hasan al-‗Askari (the eleventh

Imam (‗a)) was particularly honored by the ‗Abbasid caliph Muhtadi and his standing was

higher than that of all other dignitaries of the Quraysh, including even that of the ministers and

army commanders. Of course the prime reason for the respect paid to these Immaculate Imams

by the caliphs (which was often superficial only) was because the latter were well aware of the

spiritual influence held by the Imams among the people. See Da‘irat al-Maarif-e Tashayyu‗,

pp. 364-373. 3 Abu ‗Ali Muskuwiyyah, the outstanding eleventh century Islamic philosopher and physician

has several works of philosophy and ethics to his credit. He was the special intimate friend

and confidant of Amir ‗Azidud-Dawlah Daylami and also held the office of chancellor to the

Muslim treasury. In the tenth century Abu ‗Ali Sina was the personal consultant to Nuh ibn

Mansur Samani, a minister of Shams ad-Dawlah Daylami and the doctor and consultant of

Sultan ‗Alaad-Dawlah. Khwajah Nizam al-Mulk at-Tusi, the great thinker and intellectual of

the eleventh century and the founder of Nizamiyyah (Madrasah) in Baghdad, Isfahan and

Neyshabur, was the minister to Alp Arslan and Malik Shah Saljuqi. Khwajah Nasiruddin at-

Tusi, the illustrious thinker and intellectual of the thirteenth century and the founder of

Maraghah observatory, has many books to his credit in various scientific fields, while also

having been a consultant for Hulagu Il-Khan. In addition, one could name ‗Allamah Hilli,

Muhaqqiq Karaki, ‗Allamah Majlisi and many other prominent ‗ulama‘. Imam Khomeini, in

reply to the question, ―Why do the ‗ulama‘ cooperate with the systems of tyrannical kings?‖

writes in his book, Kashf al-Asrar: ―We believe that it is not only permissible but on occasion

essential that we involve ourselves in the affairs of dictatorial regimes, in order to prevent

corruption and alleviate the people‘s suffering.‖

212

The danger posed by the Israeli agents

But who are the advisers now? Israel! Our counselors are Jews! In the

Dunya newspaper they themselves acknowledged the donation of five

hundred dollars to each of two thousand Baha‘is1 (the wretch2 hadn‘t better

deny this since it was actually in the press); that‘s five hundred dollars from

the wealth of this Muslim nation—in addition to offering a one-thousand-

and-twenty tumans discount on each of their air fares. And what was this for?

It was for their journey to London to participate in an anti-Islamic meeting.

They were thus afforded the highest respect. On the contrary, our pilgrims

have to bear the most severe hardships and sometimes even have to offer

bribes just to obtain permission3 for their journey; and even then only a few

are actually successful. What intimidation they are subjected to on the

outward journey and how many difficulties they have to face during their

return journey! Moreover, whilst there at Minah and Mecca, they have to

1 In the year 1840, a man named ‗Ali Muhammad Bab introduced himself as the people‘s

leader and as the intercessor between the people and the Imam of the Age. He then claimed to

be the awaited savior (Mahdi) and promised that in the near future a prophet would arise from

among the followers of Bab who would introduce a new religion. Under the instruction of

Nasiruddin Shah and Amir Kabir, many of the followers of Bab were arrested and executed,

while the rest were exiled to Iraq. The Bab himself was also killed (1850). Two brothers from

among his devotees later professed to be his successors, but differences broke out between the

two. Those who followed the first brother became known as Babis (Sobh Azal) and those who

followed the second brother became known as Baha‘is (Baha‘ullah). A serious conflict arose

between the two groups and as a result many lives were lost from both sides. The Ottoman

State sent them all into exile in Adarna (Asia Minor) where fighting between the two sides

continued. This left the Ottoman State no alternative but to send the Baha‘is to ‗Akka

(occupied Palestine) and the other group to Cyprus. The later activities of the Baha‘is in ‗Akka

attracted the following of most of the Babis and especially those who were Iranian. According

to the Baha‘i belief marriage to any woman (mother, sister, niece, cousin) was considered

permissible other than to the step-mother. The Russians played a particularly significant role

in the formation of this religion. The British, however, propagated Baha‘ism throughout the

Muslim countries and especially in Iran. Therefore, Baha‘ism from its conception until the

present has managed to serve the ―superpowers‖ under the guise of a religious belief, whereas

it in fact constitutes a political party. The United States of America and Zionist Israel are

currently strong supporters of this school. The Baha‘is held particularly high positions during

the reign of Muhammad Rida and despite the clergy‘s conflict with this party, the Shah always

benefited from his relationship with them. Their most prominent members were always

present in the Royal Court and were active in political decision-making, operating in favor of

world Zionism. See Baha‘igari, pp. 181-238, and Az Sayyid Diya ta Bakhtiyar, p.530. For

further information regarding the role and influence of the Baha‘is in the Pahlavi regime read

the disturbing statements made by the Shah‘s closest associate Husayn Fardust, in the book:

The Rise and Fall of the Pahlavi Dynasty, vol. 1, p. 372. 2 The Shah. 3 Passport.

213

tolerate the objections and protests of a contemptible official who demands

the apprehension of someone for truthfully stating that Islam is threatened by

the Jews. My God man, are you indeed a Jew? And our country, is that

Jewish too?

Deadly silence and support to the tyrannical regime

Woe to this country and to the regime in power! Woe unto us and to the

rest of the world! Woe to those mute „ulama‟ and to the silent cities of Najaf,

Qum, Tehran and Mashhad. This deadly silence will cause our country and

our honor and dignity to be trampled beneath the boots of the Israelis by

means of these very Baha‘is. Then woe to us; woe to this Islam; woe to these

Muslims. O you „ulama‟, do not remain silent; don‘t claim to be following in

the Shaykh‘s path (may he rest in paradise).1 I swear by God that if the

Shaykh2 was now among us he too would adopt this stance.3

Silence! Do not choose to remain silent since to do so today is to support

the tyrannical system. I was informed that Thabit Pasal4 was given a

1 Here, reference is made to Shaykh ‗Abd al-Karim Ha‘iri Yazdi, the founder of the

theological center in Qum. He held moderate political views and refrained from interfering in

politics. The late Ayatullah Burujerdi (may he receive God‘s mercy) adopted a very similar

stance. The Imam here is trying to make the clergy aware of the fact that such a stance ought

not be adopted under the prevailing circumstances. See Kashf al-Asrar (Imam Khomeini) and

Barrasi va Tahlili az Nahdat-e Imam Khomeini. 2 Ayatullah al-‗Uzma Haj Shaykh ‗Abdul-Karim Ha‘iri Yazdi (1856-1935): considered to be

one of the most outstanding maraji‗ of the Shi‗ah. Initially he began his studies in Yazd and

then in the holy cities of Baghdad, Karbala‘ and Najaf (‗Atabat ‗Aliyat). Studying alongside

such eminent scholars as Sayyid Muhammad Faysharaki, Mirza Muhammad Taqi Shirazi,

Mirza-ye Bozurg Shirazi and Akhund Khorasani, he achieved the noble rank of ijtihad and

successfully initiated religious classes in Karbala‘. In 1912 he traveled to Arak and brought

high repute to the theological center there. In 1920 he visited the holy city of Qum with the

intention of making a pilgrimage. While there, local ‗ulama‘ insisted on his remaining in order

to establish a religious learning center. Many distinguished jurisprudents have received

training and education from his classes, they include Ayatullah al-‗Uzma Sayyid Muhammad

Taqi Khwansari, Ayatullah al-‗Uzma Sayyid Ahmad Khwansari, Ayatullah al-‗Uzma Sayyid

Sadruddin Sadr, Ayatullah al-‗Uzma Shaykh Muhammad ‗Ali Araki and Ayatullah al-‗Uzma

Sayyid Muhammad Rida Golpaygani. Among his students was the founder of the Islamic

Republic of Iran, Ayatullah al-‗Uzma Imam Khomeini. His Eminence Ayatullah Ha‘iri was

able to retain his extremely modest way of life even when he was recognized as the marja‘ at-

taqlid and much has been related with regard to his moral and ethical virtues. The grave of this

magnanimous and honorable scholar is situated by the holy shrine of Hadrat Masumah (r) in

Qum. 3 Here, The Imam means that if the late Haj Shaykh ‗Abdul-Karim Ha‘iri were alive, his duty

would be to struggle against the government in power. 4 Thabit Pasal, a renowned capitalist of Iran, was a follower of a misled sect of Baha‘ism. He

was among those who played a major role in the administration of both political and

economic institutes during the Shah‘s reign. Like many relatives of the Pahlavi family such as

Farmanfarma‘iyan, Khiyamin, Rida‘i and Akhawan, Thabit Pasal held shares in most banks,

firms and companies, whilst being seen as one of the main shareholders of foreign investment

in Iran. The Anglo-Iranian Bank and the banks of Iran and the Middle-East, Iranian industry,

Iranian mines and industrial development as well as commercial enterprises such as Pepsi

Cola, Volks-Wagon, Mashhad Cement, Plasco Kar, General Tyres and Rubber, Iran Farwag,

Siycup and France Payk were but some of the areas in which this Zionist agent was active.

See Dawlat va Hukumat dar Iran, pp. 263-267.

214

discount in a deal made between himself and the Oil Company, in which he

made a profit of twenty-five million tumans; or in truth it was those who

were sent to the anti-Islamic meeting in London who actually profited. That

is the current state of our oil industry, our foreign currency, our national

airline and our ministers; and that is how things are for all of us. Then are we

still to say nothing?! Ought we really remain silent and not complain? They

destroy our homes, yet we are not to make a murmur?!

Our condition with this ―His Majesty‖

That good-for-nothing sends the chief of police, the head of that rotten

institution,1 to the homes of the „ulama‟2 to threaten that if they, the

„ulama‟, should so much as breathe a word about certain matters,3 then the

police have been ordered by His Majesty to ransack their homes, assault their

families and to kill the „ulama‟ themselves. Unfortunately on that day when

they came to my home I turned them away. I now wish I had allowed them to

enter so that I could have punched them in the mouth. This is what we have

to tolerate from His Imperial Majesty; that is of course if what they say is

true. If they are lying however, then let him state that this is the case. Let him

declare that the governors of Qum4 have told lies so that I can give those

governors what for! Let him tell us that the chief of police has told lies, so

1 Here reference is made to Colonel Partow, the chief of police in Qum and Colonel Badi‗, the

head of SAVAK in Qum, both of whom went to the homes of the maraji‗ (March, 1963) under

the Shah‘s instructions. 2 A reference to Mr. Shari‗atmadari. The Shah‘s envoy, achieving nothing by going to the

home of the Imam, then visits Mr. Shari‗atmadari‘s place of residence. 3 Reference here is made to Ayatullah al-‗Uzma Hakim, who had sent a telegram to the entire

‗ulama‘ of Iran inviting them to immigrate to the holy cities of Baghdad, Karbala‘ and Najaf.

Once informed of this telegram, the Shah sends both the chief of police and the head of

SAVAK to Imam's home, where they are not received. These envoys then go to the home of

Mr. Shari‗atmadari to deliver the Shah‘s ultimatum. In this message, the Shah had said that the

migration of ‗ulama‘ to Najaf would only be acceptable on condition that no political activities

would be undertaken; otherwise the ‗ulama‘ would encounter severe reprisals from the

government. 4 The chief of police (Colonel Partow) and the head of SAVAK (Colonel Badi‗).

215

that I can send some religious students to teach him a lesson. The problem is

of course that he makes no such claim.

There again, this year was a good year because the clergy let the world

know of its value and significance. It made the world realize that it is the

clergy alone which speaks out against and confronts both oppression and the

oppressor and injustice and the unjust. It is the clergy and the theological

centers which take the beatings, cry out, sacrifice their lives and make

protests. They destroy the clergy‘s Faydiyyah Madrasah but the clergy

continue relentlessly. The clergy say what they believe must be said

regardless of what happens to them. The clergy have made the entire world

aware of their existence. Therefore, it could be said that this year was a bad

year since Iran became an object of ridicule throughout the world because of

the regime in power; or again, it could be said to have been a good year

because the propriety of the clergy was proven to the world. The clergy let

the world know that we (too) are human; we are spiritual leaders. We don‘t

just concern ourselves with preaching and praying, but we also make our

voices heard. We serve to admonish and advise you, the people.

The Shah‘s disgraceful referendum

I gave the Shah some advice; I sent someone to see him.1 In the days

before the referendum I sent messages to him via Behbudi2 and Pakravan3

1 Once the intention to hold a referendum on the ―White Revolution‖ was announced, the

Imam, in a meeting with high-ranking ‗ulama‘ and maraji‗ of Qum, comprehensively

elaborated upon the real objectives of the Shah and America with regard to the ―six points‖ of

the ―revolution‖. Subsequently, the Imam along with other maraji‗, asked the government to

send a representative to Qum to hold negotiations on the ―six points‖ and in turn convey the

opinion of the clergy to the government. The envoy sent by the government was in fact a

person named Behbudi with whom negotiations turned out to be unproductive. Following this,

the Leader of the Revolution, having received approval from other maraji‗, called on

Ayatullah Ruhullah Kamavand, the influential religious scholar of Lorestan and revered

teacher of the theological center in Qum, to go to the Shah to deter him from opposing Islam

and to inform him of the views of the ‗ulama‘ in Qum with regard to the state of the country.

However, neither the Imam‘s warning nor the meeting held between the late Kamalvand and

the Shah were to any avail, other than to provide an opportunity to voice objection to the

referendum and to point out its illegality due to the fact that it was not accounted for in the

constitutional law. See Inqilab-e Islami va Risheha-ye an, pp. 448-449. 2 See the previous note. 3 During the terms of office of Dr. ‗Ali Amini and ‗Alam, Hasan Pakravan served as an army

commander-in-chief, the deputy Prime Minister and the head of SAVAK. As a close friend

and confidante of the Shah, he negotiated with Imam on the Shah‘s behalf on several

occasions during the early days of the Revolution.

216

advising him not to hold a referendum nor to attempt to alter the law1 since it

was not in his interests to do so. I warned him that if today Arsanjani2 can

bring a group of peasants and make them do as he tells them so that they cry

―long live so and so‖, then tomorrow another group can be brought to cry

―death to so and so‖!3 So again I advised him not to go ahead with this since

it was not in his interests. However, he didn't listen and we all saw what

happened. They didn‘t even manage to win two thousand votes; and those

they did obtain were obtained by force. It is common knowledge that the

bazaars of Tehran and Qum closed down in order to avoid having to vote and

that in other cities too the turnout was extremely poor. They couldn‘t even

attract two thousand votes without the need for force.

We didn‘t want you to suffer such humiliation in this way; neither did we

wish for the nation‘s repudiation of you. We wanted you to be the kind of

person who, when he cries out to his nation, receives a wholehearted

response from all of the people. This is how we would like our Shah to be.

We would also like our minister to be a person in whose opinions the entire

nation had confidence, rather than one who insists that six million votes were

cast4 whereas I guarantee you they failed to amount to even a few

thousand—the ballot boxes having been filled by the regime itself. Perhaps

the Shah didn‘t actually hear the truth of the matter. Maybe he was told that

1 The constitutional law and its amendments. According to the articles of this law, the

safeguarding of the religion of Islam and Shi‗ism as well as the clergy‘s continual supervision

of the legislative procedure have been emphatically stipulated. 2 Sayyid Hasan Arsanjani (1922-1969), a law graduate who made great financial profits from

the ―land reform‖ program. He held several positions including publisher of the Dariya

newspaper, Member of Parliament during the Majlis‘ fifteenth assembly, political deputy of

Qavam as-Saltanah and Agricultural Minister in the cabinets of both ‗Ali Amini and ‗Alam. 3 On January 9, 1963 (Dey 19, 1341 AHS) Arsanjani, the Minister of Agriculture, assembled

in a park gymnasium several thousands of those peasants who had ostensibly been given land

through the land reform program. A number of high-ranking governmental officials, army

commanders, officials of the Royal Court and both Iranian and foreign journalists were present

at this assembly. As the peasants were busy cheering and applauding, the Shah, who was

surrounded by security officers, entered the gathering to announce the ―six points‖ of his

―White Revolution‖. See the newspapers of January 9 and 10, 1963 (Dey 19 and 20, 1341

AHS). 4 The Shah in all of his speeches and interviews most unashamedly insisted that the number of

votes cast in the referendum of January 1963 (Bahman 1341 AHS) was in the ―millions‖. In

Kerman on May 27, 1963 (Khordad 6, 1342 AHS) he made claim to 5,600,000 votes; on June

9, 1963 (Khordad 19, 1342 AHS), whilst addressing students who were about to go to

America, he cited six million votes; and on July 27, 1963 (Mordad 7, 1342 AHS), in an article

which appeared in the American journal Life, he maintained that ninety-five percent of the

population took part in the referendum. See the Kayhan and Ittilaat newspapers of the

aforementioned dates.

217

an ―overwhelming majority‖ vote of six million had been achieved. Since the

Shah doesn‘t tell lies then this must be the case, otherwise why should he

make claim to an ―overwhelming majority‖ throughout the entire country of

Iran? What about the bazaars of Tehran? Aren‘t they a part of the country?

The streets of Tehran, the city of Qum, other provinces, the clergy, are these

not all parts of Iran? Where is this Iran that you refer to? Where did all those

votes that you lay claim to actually come from?

It was unfortunate that such events should have occurred this year. Yet it

was fortunate that you, the respected clergy, by confronting oppression gave

new life to Islam. Had you not shown resistance, God knows that by now

they would have fully executed all of their evil schemes. It was your

resistance which caused them to deny their former intentions, whereby they

said: ―Of course divorce is a man's prerogative, when did we ever say

otherwise?‖1 Whilst one voice from the ―People‘s Party‖2 can be heard

advocating full and equal rights, another voice from the other Party asks:

―When did we say that divorce is a woman‘s prerogative?‖ Hence, on one

occasion they espouse equality in all spheres of life, but on another they

advocate something quite different.

1 By adopting the blanket phrase ―full and equal rights‖ the ground was laid for the elimination

of Islam and the propagation of Western culture. The granting of women‘s divorce rights was

initially denied by the Shah, his Prime Minister and other officials. However, several years

later during Hoveyda‘s premiership a law was ratified in Parliament entitled ―The Family

Protection Law‖ according to which women were permitted to divorce their husbands on the

approval of the law courts. The authority of the judges of these courts was not recognized by

Islamic law according to which a husband is able to endorse a women‘s right to divorce on

condition that this stipulation has been included in the marriage vows. Needless to say, this

legal ruling which is currently in operation in the Islamic Republic of Iran bears no relation

whatsoever to the aforementioned ―Family Protection Law‖ which was approved by the

Shah‘s Parliament. 2 In the year 1960 (1339 AHS), a time of international political upheaval, the Shah was

compelled to reconsider his style of government and his domestic policies. He therefore called

on his Prime Minister, Dr. Iqbal and his Royal Court adviser ‗Alam to form two political

parties called ―The National Party‖ (Hizb-e Milliyyun) and ―The People‘s Party‖ (Hizb-e

Mardom) both of which were to give the appearance of being mutual rivals. In 1974, however,

when the ―National Resurgence Party‖ (Hizb-e Rastakhiz) was founded by the Shah himself,

the two aforementioned parties were abolished. See I‗tirafat-e Shah-e Makhlu‗, p. 66.

218

Again they speak in similar terms with regard to inheritance and

women‘s conscription, advocating one thing one minute and denying it the

next. As for women‘s conscription, we read about it in your (the Shah‘s) very

own newspapers which write whatever the security forces dictate to them.

The editor-in-chief of Kayhan1 is said to have remarked that the paper‘s

journalists now have no problems to contend with, because in the past they

were the ones who did the writing and certain persons2 would make

―comments‖ of approval or disapproval, but now these persons actually do

the writing themselves, thus easing the task of the journalist. Here, however,

I feel an objection must be voiced asking this person where his self-respect is

if he allows others to dictate to him whilst he merely writes. Why should our

press be so abject?

The danger posed by Zionism

So why don‘t you (the „ulama‟) speak out and say what they are actually

doing?3 Now that Islam is threatened by Judaism and the Jewish Party,

which in fact constitutes the Baha‘i Party, it is time for all of the „ulama‟ of

Islam to speak with one voice; and for the orators, speakers and religious

students to jointly declare unequivocally that they don‘t want Judaism to

determine the destiny of their country; nor do they want their country to align

itself with the Jews in opposition to an Islamic alliance.4 Whilst elsewhere

the Muslims are uniting, those here are making pacts with Judaism! What

state of affairs is this? If you must be a lackey to others, then why must you

be such a dedicated one?! I shall end here so that I can go to the Faydiyyah

Madrasah to recite a surah of the Quran (Surah al-Fatihah) for the repose of

the souls of those who died in the assault. May God grant you good health

1 Kayhan, the socio-political newspaper, which was launched in 1942 (1321 AHS) in Tehran

with the publication of a twelve-page edition of the paper. Its proprietor was Mustafa

Misbahzadeh and its editor-in-chief from its birth until 1974 (1353 AHS) was Mahdi Semsar.

For information concerning Misbahzadeh‘s thirst for power, his dedication to the Pahlavi

regime and the biography of a man who, for years propagated the plans, aims and ambitions of

the Shah‘s regime through one of the largest publishing institutes, see The Rise and Fall of the

Pahlavi Dynasty, pp. 131-133. 2 The press board of censors. 3 The Imam is addressing those clergymen who chose to remain silent, arguing that struggle

would result in nothing but torture and imprisonment. 4 In this treaty the countries of Iraq, Egypt, Saudi Arabia, Syria, Lebanon, and Jordan had

united against Zionism; whereas the Shah, under America‘s instructions, gave direct support to

Israel and was thereby an ally of Zionism. He indirectly lent support to certain treaties which served the interests of

American policies; and not only did he not represent the slightest

threat to Israel, but on the contrary he served to safeguard the territory of the Zionist regime.

219

both now and in the future (the audience cries ―Amen‖) and may He grant

victory to Islam (the audience cries ―Amen‖).

220

Permission


Place: Qum


Addressee: ‗Abd ar-Rasul Taqwa‘i Mazandarani



upon the best of His creation, Muhammad, and his pure progeny.‖

It is hereby confirmed that His Eminence Thiqat al-Islam wal-Muslimin

Haj Shaykh ‗Abd ar-Rasul Taqwa‘i Mazandarani (may God always assist

him) is granted my consent and permission to be in charge of financial affairs

whose supervision is not allowed but to an Islamic jurist or anyone granted

permission by him. He is also permitted to collect religious taxes such as

legal alms, expiations, and offerings, spending them in the religiously

specified cases and to collect the blessed Imam‘s Share (may our souls be his

ransom). He is to spend a third of it on his own living in case of need or the

similar cases, and to deliver the remaining two-thirds to this humble servant

to be expended in the seminaries.

―And I advise him (may God Almighty assist Him) to keep company of

piety and to follow the course of caution.‖ May God‘s peace, mercy and

blessings be upon him.

‗Abd al-Hadi al-Husayni Shirazi

Dhu‘l-Hijjah al-Haram 16, 1380 AH]

In the Name of God the Compassionate the Merciful

He is also granted permission as stated above.


Dhu‘l-Hijjah al-Haram 9, 1382 AH

221

Message Date: May 4, 1963 [Ordibehesht 14, 1342 AHS / Dhu‘l-Hijjah 10, 1382 AH]

Place: Qum

Subject: The despotic regime‘s decision to change Islamic laws

Addressees: Sayyid Abu‘l-Qasim Khu‘i (one of the great religious authorities),

„ulama‟ and clergymen of Najaf seminary


C/O His Eminence Ayatullah Khu‘i (may his blessings last), Najaf

Their Eminences Afadil al-Anam wa Thiqat al-Islam and the esteemed

students of the holy city of Najaf (may God always assist them):

I was most grateful to receive Your Eminences‘ numerous telegrams

containing your sympathies and condolences on the grave disaster brought to

Islam and the Muslims in general and the clergy in particular. May God

Almighty protect you, the gallant soldiers of the Living Imam and the Honor

of the Time (may God Almighty hasten his glorious advent) for the sake of

Islam and award you with the chance of serving the holy religion.

We are facing a despotic regime today that intends to alter the Islamic

laws one after another. What they have mentioned so far in their speeches is

the equality of rights between men and women in all aspects, because of

which several essential laws of Islam will be trampled. In a recent bill

prepared by the minister of justice, the prerequisites ―being male and

Muslim‖ have been dropped and there are horrible things still unveiled which

can endanger the foundations of the religion.

The esteemed men of knowledge have to be aware of that today all

groups of the people are held accountable. The great Authorities and „ulama‟

of Islam, the esteemed scholars, and the other groups of the people are all

obliged to unite their efforts as far as they can defend Islam and its holy laws.

It is expected from the younger generation and the venerable scholars to

implore the influential figures to show more concern about the situation in

Iran-the only center of Shi‗ism and to avoid any secret compromise and to be

wary of enticing the whispers of the despotic regime.

In spite of all problems, threats, pressures and insults, I am, God willing,

determined not to stop until either I attain the ultimate goal and prevent them

from encroaching the obligatory law of Islam, or I will have a good excuse in

the court of God Almighty. I firmly hope that I will succeed. I implore your

222

Eminences, the holy scholars (May God Almighty assist you and make you

firm) to pray for the advancement of the Islamic causes. Your prayers shall

be under the auspices of the holy shrines of the great Saints and Imams of

mankind (may God‘s peace and salutations be upon them) especially the

Commander of the Faithful and the Master of the Pious (Hadrat ‗Ali („a)),



223


Place: Qum

Subject: The despotic regime‘s decision to annihilate Islam and the Shi‗ah creed

Addressee: The distinguished „ulama‟, Hujjat al-Islams and fuqaha (jurists) of

Hamedan


Their Eminences, the prominent „ulama‟, Hujjat al-Islams and the great

Islamic jurists (may their blessing last and their names be exalted):

I was most grateful to receive your worthy telegram containing your

sympathies and condolences on the grave disaster brought to Islam and the

Muslims, and your support for the holy seminary and the legitimate aims

shared by all of „ulama‟ of Islam and groups of the Muslims.

Being aware of the policy adopted by the despotic regime, it is evident

that if Muslims become negligent, do not take special care and do not

struggle for defending the domain of the Holy Quran and Islam, may God

forbid, the unclean hands and the foreign agents step beyond the essential

laws of Islam and strike the foundations of Islam. There is evidence showing

that the despotic regime, because of its intrinsic malice, is aiming at

annihilation of the foundations. The armed attack on the center of Islamic

Jurisprudence, dishonoring the maraji„ and fuqaha of Islam, imprisoning and

torturing the students of the Islamic schools and insulting the Holy Quran

and other sanctities are some of its explicit instances. Other clear instances

include the announcing of absolute equality of the rights between men and

women, dropping the prerequisites ―being Muslim and male‖ for those who

elect and those elected, and omitting the same prerequisites from the

conditions for becoming a judge. Some other examples of the deviation of

the despotic regime include being strict with the pilgrims to Kabah (the

House of God) and overcharging them. Instead, they accommodated and

facilitated the trip of a few thousand agents of Israel to London for

conspiring against Islam, and recognized them as a religious minority (as

mentioned in some of the newspapers which are surely government-directed

institutes and it has been dictated to them). Another example is granting a

discount of $500 on the airfare of each member of the misled sect1. In

1 The Baha‘i sect.

224

addition, I can mention the revival of the old rumors about ―changing the

handwriting‖ and other rumors, which cannot be mentioned openly, as well

as the shameful phrases they use in their deplorable speeches. These

instances and others like them are what make me fear and I have no doubt

that keeping silent in front of the despotic regime will not only entail the

annihilation of Islam and the Shi‗ism, but it will be a disgraceful destruction

as well.

The Muslims, especially the distinguished „ulama‟, are heavily held

accountable before God, the Blessed and Exalted. If we keep silent, the next

generation will be prone to going astray and will be eternally doomed, and it

will be our fault. Islam and Iran are threatened to destruction by the lurking

danger of Israel. In my opinion, it is not worth living the life of disgrace and

shame even for a limited number of days. I expect the prominent „ulama‟ and

the other groups of Muslims to save Quran and Islam from the lurking

danger, by combining their efforts. I ask God Almighty for the glory of

Islam, the Muslims and the „ulama‟ of Islam. May God‘s peace, mercy and



225

Permission


Place: Qum


Addressee: ‗Abbas-‗Ali Kazimi



upon Muhammad and his pure progeny, and may God‘s curse be upon their

all enemies.‖


al-Ahkam Aqa Shaykh ‗Abbas-‗Ali Kazimi (may God always assist him)

who is endowed with trustworthiness, is granted my permission to be in

charge of financial and religious law affairs whose supervision is the duty of

a fully-qualified jurist during the occultation of the Living Imam (may God

Almighty expedite his glorious advent). ―So, he will be in charge of the

mentioned affairs, taking caution.‖ He is also allowed to collect the sacred

Imam‘s („a) Share, spending it in part on his own living sparingly, one-third

of the remaining on exalting the Word of God and to deliver the surplus to

this humble servant to be expended in the blessed seminary (may God protect

it from evil incidents).



and to be cautious in the worldly and afterworld affairs. I hope he will not




226


Place: Qum

Subject: Bad intentions of the despotic regime regarding the Islamic laws

Addressees: The „ulama‟ and clergymen of Kerman


Their Eminences, the disntinguished „ulama‟, Hujjat al-Islams in Kerman

(may their blessings last and their names be exalted):

I have the honor to inform you that I would like to thank Your

Eminences for exalting the word of truth and abolishing falsehood and ask

God Almighty for the prominent „ulama‟s victory and success in defending

the Holy domain of Quran and Islam.

I have to notify you that the despotic regime has bad intentions towards

the holy laws of Islam. This can be clearly inferred from their improper

deeds and speeches. They mentioned and announced the equality of rights

between men and women, which will cause several essential Islamic laws to

become neglected. The Minister of Justice,1 in a bill, has recently dropped

the prerequisites ―being male and Muslim‖ from the qualifications for

becoming a judge. The despotic regime facilitated the gathering of the misled

sect2, whose members are agents of Israel, in London. As it was published in

some newspapers, each of the two thousand or more travelers was granted

$500 as well as about 1200 tumans as a discount, to hold the anti-Islamic

meeting so that they would be introduced as a religious sect.

The distinguished „ulama‟ have to be aware that Islam and the Muslim

country will be lost if we are least negligent and heedless while the danger

will be over if the Muslims, especially the prominent „ulama‟ find unity in

their words. You should make an effort to create unity and to notify the

groups of Muslims to inform them of the great dangers threatening Islam. I

am determined to stop the despotic regime, with all my power, from doing

anti-Islamic acts, and ours will be the final victory, God willing; “Allah‟s

word it was that became the uppermost.”3

1 Muhammad Bahiri, an ex-member of the Tudeh Party. 2 Baha‘ism. 3 Surah at-Tawbah 9:40.

227

Now the despotic corrupt regime has started to dishonor, threaten, and

terrorize us by any means it has and commits whatever crime it can. It

operates for Israel to uproot the seminary. It has signed agreements with

Israel against the Islamic governments or is going to do so. Today is not a

time for the Muslims to be inattentive to their interests and the interests of

Islam, and to neglect the possible dangers. The prominent „ulama‟ (may God

multiply the likes of them) are held more accountable in this regard. They are

the guardians of the orphans of Muhammad‘s progeny (may God‘s praise be

upon him and his progeny). I ask God Almighty for the glory of Islam and

the Muslims. May God‘s peace, mercy and blessings be upon you.


228

Permission


Place: Qum


Addressee: Sayyid Abu‘l-Fadl Jazayiri



upon Muhammad and his pure progeny, and may God‘s curse be upon all

their enemies.‖


Islam Sayyid Abu‘l-Fadl Jazayiri (may his graces last) is granted my



Wali al-Amr (may God Almighty expedite his glorious advent). ―So, he will

be in charge of the mentioned affairs while exercising caution.‖ He is also

permitted to collect the two blessed Shares, spending them in part on his own

living sparingly, delivering the surplus of the noble Sadat‘s Share (may God

multiply their blessed descendants) to its religiously prescribed area. He is to

deliver the remainder of the Imam‘s („a) Share to this humble servant to be

expended in the blessed seminary (may God protect it from evil incidents).





and blessings of God be upon him and our faithful brethren.



229

Letter Date: May 10, 1963 [Ordibehesht 20, 1342 AHS / Dhu‘l-Hijjah 16, 1382 AH]

Place: Qum

Subject: Anti-Islamic acts of the government

Addressee: Sayyid Kazim Shahangiyan


His Eminence Murawwij al-Ahkam wa Thiqat al-Islam Sayyid Kazim

Shahangiyan (may his blessings last):

I have the honor to inform you that I hope Your Eminence is in good

health. I was most happy to receive your worthy letter. I would like to thank

you for your sympathies and efforts. May, God willing, through Your

Eminence‘s sincere prayers and determination of the clergy and other

citizens of Iran, especially those of Tehran, we succeed in protecting

religious customs and defending the holy domain of the Quran and Islam.

We also hope to stop the opponents of Islam, Shi‗ism and the country of

Jafar ibn Muhammad as-Sadiq (may God‘s peace and salutations be upon

him and his noble forefathers) from realizing their evil ends.

Your Eminence has to be aware that the anti-Islamic acts of the

government have brought the danger closer. They have recently issued

passports for 2,000 Baha‘is for traveling to London to take part in a meeting

against Islam. They have also been each granted $500 and 1,200 tumans

discount on the air ticket. God knows what evils this cursed meeting will

entail for Islam. Please notify the distinguished „ulama‟ to look for solutions

to these problems. Finally, I ask for Your Eminence‘s benevolent prayers.



230

Speech Date: May 13, 1963 [Ordibehesht 23, 1342 AHS / Dhu‘l-Hijjah 19, 1382 AH]

Place: Qum

Subject: The religion is in danger

Occasion: Arrival of the blessed „Id al-Ghadir

Audience: A group of the clergy and people of Hamedan1


The government is strengthening Israel and Baha‘is

I am much obliged to you for taking the trouble. Please give my regards

to the people and the clergy of Hamedan and say that the religion of you

Muslim people is in danger of being assaulted; your administration intends to

destroy you by Baha‘is and Israelis. Be informed that your state has

furnished 2000 Baha‘is with $500 each for the air tickets to London so that

they can gather and make decisions against the Quran and your Prophet. In a

trade contract between Oil Incorporation and Thabit Pasal2 for selling him

oil and petroleum, your state has granted him a profit of five million tumans,

through a discount, which provided for the Baha‘is trip to London and for

their propagations. Please tell the people that your state expends on

strengthening the Jews, the Israelis, and Baha‘is from the taxes it exacts from

you Muslims.

I am fully informed that they are going to officially recognize the Israeli

Government, in spite of the wishes of the Muslim Iranian Nation and other

Islamic and Arab nations. However, it seems that they are afraid of you and

1 Qum Intelligence and Security Organization (SAVAK), in its report sent to its headquarters

writes: ―Information on 2.23.1342 [SH] shows that a great number of tullab, tradesmen, and

bazaar merchants from Tehran, Qum, Isfahan, and Hamedan have entered Qum to visit and

greet Khomeini on the occasion of ‗Id al-Ghadir. At about 5 pm, a group of about 100 from

Hamedan arrived at his home. After being introduced to Khomeini, a person read out a

statement on behalf of the crowd which said: ―We have come to meet you on behalf of the

people of Hamedan, its clergymen and tradesmen, both to have the honor of meeting you and

greeting you on the occasion and to announce the support of Hamedan people for Your

Eminence. We are representing the people of Hamedan to announce to you that they will

support you to the last, for destroying the Mu‗awiyah of our time‖. Then Imam Khomeini

spoke [the above text]… 2 He is a famous Baha‘i capitalist. He owned the Pepsi Cola Beverage Company, and several

other factories and commercial centers in Tehran and other provinces. His employees were all

Baha‘is.

231

are not sure yet whether to announce it officially. They attempted it two

years ago, which was protested by „ulama‟ and the Muslim people and they

had to deny it soon. They are planning to do it again. Please inform the others

and they will in turn inform the rest; all of you should tell everybody to be

ready, be united, until the day, it is the time to strike this government, which

is a servant to the foreigners and an enemy of Islam, a blow to the mouth.

God supports us and we will move forward.

232


Place: Qum

Subject: Inviting the clergy and the preachers to reveal the crimes and treason of the

Shah‘s regime

Occasion: The beginning of the month of Muharram

Addressees: The clergy, preachers and the Muslim nation of Iran


Honorable preachers, prominent orators (may God multiply their like) and all

the honorable societies for mourning the Leader of the Oppressed (Imam

Husayn) („a):

I respectfully inform you that the despotic regime, being apprehensive of

what may be said about their oppression and inhumane, anti-religious and

treasonable acts on the pulpits of the mosques and in the gatherings of the

Muslims, has recently taken another scandalous move. They are trying to

press the honorable preachers and heads of the mourning societies to keep

silent about their oppressions and so to leave the despotic regime at liberty. I

have to notify that not only are these pledges legally invalid, and violating

them is not prosecutable, but anyone trying to make you pledge anything is

prosecutable. It is strange that the regime shamelessly claims to be supported

by the overall majority of the nation, but at the same time, they are helplessly

striving in all the provinces, towns, and villages to silence the nation using

terror and threat. If their claim is indeed true, why do they not let the nation

alone during the coming days so that they will enjoy the public support, and

the whole world will witness that they will have six million voters? If they do

not, one can infer that they have published lies to agitate public opinion,

against the interests of Islam and the country, which is an offence to the law

and is prosecutable.

Their Eminences, the great preachers, the honorable societies and the

leaders of the mourning processions have to be aware that they should fulfill

their religious obligation during these days in the gatherings of the Muslims.

They should learn how to make sacrifices for reviving the shari„ah from the

Leader of the Oppressed and not to be frightened by the fantasies of prison

233

and torture. “Faint not nor grieve, for ye will overcome them if ye are

(indeed) believers.”1

You should be aware that the danger lurking over Islam today is not

smaller than the danger posed by the Umayyad dynasty. The despotic regime

is helping Israel and its functionaries (the misled and misleading sect)2 in

any way they can. The propagation organization is delivered to them and

they are free to do anything in the Royal Court.3 They have penetrated in the

army, and culture and other ministries and are given key positions. Notify

people of the danger of Israel and its agents. Commemorate the disasters

brought to Islam, centers of Islamic jurisprudence and the Companions of

Shariah in your mourning chants. Renounce the treacherous government‘s

assistance to some thousand enemies of Islam, the nation, and the country,

facilitating their trip to London for taking part in an anti-Islamic and

treasonable congress.

At this moment, keeping silent is an approval of the despotic regime and

assisting the enemies of Islam. Beware of the consequences! Beware of the

Wrath of God. If any harm is done to Islam because of your silence, you will

be held accountable before God Almighty and the Muslim nation. ―When a

heresy appears, it is the „ulama‟‘s obligation to reveal their knowledge (to

defy it) or else they will be cursed by God.‖4 Show your detestation toward

the equality of the rights. Show your hatred for the engagement of women in

the society which entails innumerable corruptions, and assist the religion of

God and know that, “If ye help Allah, He will help you and will make your

foothold firm.”5 Do not be intimidated by the terror and the threats of their

organizations and police forces. They are also obliged and bound, but many

of them concur with you and hate the regime. May peace be upon you and

upon those follow the guidance.


1 Surah Al-i ‗Imran 3:139. 2 Baha‘i sect. 3 It refers to the Iranian national TV which was owned by Thabit Pasal, a Baha‘i, and General

Ayadi (the Baha‘i doctor of the Shah and a VIP of the court). 4 This is a quotation from the Holy Prophet (s). Usul al-Kafi, vol. 1, p. 54. 5 Surah Muhammad 47:7.

234

Statements


Place: Qum

Subject: Revealing anti-Islamic acts of the Shah‘s regime

Audience: Three persons from Lorestan1

The reasons behind the regime‘s opposition to Islam

―… If they were not against Islam, they would not burn the Quran. When

the heads of the Intelligence Organization … and the Police Force …2

ordered copies of the Quran to be set on fire, prayer texts to be trampled and

sent the police forces to the roofs to hit tullab and clergymen on the head

with bricks, are these not signs of opposition to the holy religion of Islam?

All these will be judged someday. I know how to deal with them if I live long

enough …3

In fact, scrolls have been written in the provinces and brought to Qum

for the same reason. Of course, we were quite grateful to see people in the

provinces collaborate with us on the issue of religion. This is all the fault of

the country‘s Shah, for he cannot rule the country properly. Of course, he has

an excuse for that: he has usurped the sovereignty, and anything, which is

usurped, will soon be lost. Anyway, this is irrelevant now; let him have his

sovereignty! What we say is why he does things against the religion. The

Shah intends to promote secularism as his father did. We advised them many

times that these acts entail no good consequences, but nobody lent an ear to

me. Now that they do not pay any attention, we will overthrow the opponents

of the religion with the help of God; in any position they may be; whether the

Shah of the country or the government. We want to stop prostitution. The

religion of the country is Shi‗ism and such abominable acts should not take

place in it. Either we will be killed in this struggle and our rightfulness will

1 Qum SAVAK report no. 457 dated 2/31/1342 AHS, to its Tehran headquarters records the

meeting of three landowners from Lorestan with the Imam and the words of one of them after

visiting Faydiyyah Madrasah. He had said: ―The Shah who orders a bunch of atheists and

opponents of Islam to assault on Faydiyyah Madrasah and destroy it, is surely an opponent of

Islam himself.‖ Then Imam Khomeini‘s words are quoted. 2 In the SAVAK report, it has also been in this form (having ellipsis). 3 The SAVAK report here goes: ―At this moment, Khomeini asks the audience how the people

of Lorestan are doing. They answer, ―They are very upset about Faydiyyah Madrasah incident

and intend to prepare a scroll in support of the ‗ulama‘ of Qum.‖ Then Khomeini went on

talking.‖

235

be proved, and then people will revolt and kill the opponents, or we will

destroy secularism. We are not afraid anymore of guns, rifles and bayonets.

We have also sent missionaries to the provinces, towns and villages to tell

the people of the truth and to make them prepared. Even if they prevent the

preachers from speaking on the pulpits in the mosques, they will hold

sessions in the houses and say what they meant to say…‖

236


Place: Qum

Subject: Thanking Mr. Milani for his support in the uprising against the Shah‘s

regime






worthy letter which expressed your worry about the current circumstances

created by the despotic regime and contained your support for me. The

current affairs and those in the past are so serious that one cannot keep silent

about them. The legacy of the Prophet of Islam (may God‘s salutations be

upon him and his progeny) was the Book of God and his (Prophet‘s)

progeny. These two weighty things are at risk today. You observed what a

nefarious plan was designed by the malicious hands of the despotic regime

for the Holy Quran. I do not know what would have happened if the

distinguished „ulama‟ and the Muslims had not defended it. Dropping the

prerequisite ―being a Muslim‖ from the qualifications of the judges cannot

also be interpreted but as the sequel to the same nefarious plan of the agents

of Israel—the enemy of Islam, the Quran, nationhood, and integrity of the

country. It is also a part of the same nefarious plan when two thousand

(5,000 according to other sources) members of the misled sect1 are granted a

discount of 1,020 tumans on their air tickets and a sum of $500 each. They

are sent to London by the treacherous government and the despotic regime,

using the earnings of the poor Muslim nation, to hold an anti-Islamic and

treasonable meeting.

I call on Your Eminence‘s attention to…2 speeches delivered at a

ceremony held for the Indian President. These lectures are worth

scrutinizing, for one can find many dangerous cues in them I had predicted

before. I have to inform you openly that if this illusion is to be realized

1 It refers to Baha‘ism. 2 An illegible word.

237

someday, the revengeful hands of the Muslim nation will punish the

offenders and traitors, and their hypocritical pretexts will be of no use to

them. You have inquired about my health and that of the injured and the

families of those killed; members of the bereaved families are still deeply

mourning. The true number of the injured is still uncertain. Some of those

injured have not gained in health yet, even after such a long time. Outwardly

I am fine, but I am tormented by the current affairs and the possible dangers.

I ask God Almighty for the victory of Islam and the Muslims. I have to

express my gratefulness for your kind sympathies again. May God‘s peace,



238


Place: Qum


Addressee: Sayyid Ibrahim Khalkhali




enemies.‖

It is hereby confirmed that His Eminence Sayyid al-Alam wa Rukn al-

Islam Haj Sayyid Ibrahim Khalkhali (may his graces last) is granted my



Wali al-Amr (may God Almighty expedite his advent). ―So, he will be in

charge of the mentioned affairs while exercising caution.‖ He is also


living sparingly, delivering the rest of the noble Sadat‘s Share to its

religiously prescribed area. He is to spend one-third of the blessed Imam‘s

Share on promoting the word of Islam and for the promoters of the obligatory

law of Islam, and to deliver the remainder to this humble to be expended in

the seminary. He can also act as my proxy in circulating, collecting and

delivering (the funds).


advised by the pious predecessors—to follow the path of piety, to evade



and blessings be upon him and our faithful brethren.1


Dhul-Hijjah 27, 1382 AH

1 It is written on the margin of this permission in Imam Khomeini‘s file in SAVAK:

―Discovered in Khomeini‘s home. Keep in file of Sayyid Ibrahim Khalkhali, 12/23/66. Keep

in the file of Khomeini after indexing. 2/11/47 AHS‖.

239

Permission Date: May 26, 1963 [Khordad 5, 1342 AHS / Muharram 2, 1383 AH]

Place: Qum


Addressee: Sayyid Muhammad Arsanjani




enemies.‖

It is hereby confirmed that His Eminence Sayyid al-Alam wa Hujjat al-

Islam Sayyid Muhammad Husayn Arsanjani (may his blessings last) is

granted permission to be in charge of the financial and religious law affairs


of the Wali al-Amr (may God Almighty expedite his glorious advent). ―So,

he will be in charge of the mentioned affairs, taking caution.‖ He is also my

proxy in collecting the religious taxes and payments such as the legal alms,

charities and especially the two blessed Shares. He is to spend a half of it in

the specified religious ways, and in case it is not sufficient, two-thirds of it in

his district, and to deliver the remainder to this humble servant to be

expended in the seminary. He is also my proxy, allowed to circulate,

postpone as he finds fit, collect and deliver.







Muharram 2, 1383 AH

240

Reply to a Query Date: Circa May-June 1963 [Khordad 1342 AHS / Muharram 1383 AH]

Place: Qum

Subject: Answering an inquiry on the Baha‘i sect

Inquirer: Muhammad-‗Ali Gerami

[His Venerable Eminence Ayatullah al-‗UZma Haj Aqa Ruhullah Khomeini

(may his presence endure for Muslims):

Please clarify the Islamic decree on the Baha‘i sect according to the

enlightening Islamic law, concerning their marriage with Muslims—

marrying and being married to them—and about their cleanness or

uncleanness especially concerning their entering baths of the Muslims.

Thanks in advance. The inquirer: Muhammad-‗Ali Gerami al-Qummi]


This deviant sect is unbeliever, unclean; marrying them is not allowed

and they should not enter the Muslims‘ baths.


241

Letter Date: May 28, 1963 [Khordad 7, 1342 AHS / Muharram 4, 1383 AH]

Place: Qum

Subject: Inviting Mr. Khwansari to sign a joint declaration against the Shah‘s

regime

Addressee: Sayyid Ahmad Khwansari1

(The content of Imam Khomeini‘s letter to Mr. Khwansari)

…You in the capital are confined to retirement. No speeches, no

declarations; you do nothing effective. You in Tehran do not invite the

people to the Quran, i.e. to unity and solidarity. Why should it be so? You

have to invite people to uprising so that when we order the charge they are

ready to overthrow the Shah and uproot the government.

Why are the „ulama‟ of Tehran silent against these brutal wolves? Why

you are so silent against the secularists who intend to seize our religion? Why

do not you rise up against the Shah of the country who means to eliminate

the clergymen? Why do you keep silent before tyrants? You have heard that

Hadrat ‗Ali retired for a time, but there was more to it. He had an obligation

to be retired for 25 years; but after this period, he dealt with the opponents. In

fact, when the people witnessed Hadrat ‗Ali was right; they rose up against

the impious. We have already been patient for many years. During his

father‘s time, nobody opposed whatever he did. They waited to see what

would happen in the end until he died. Now his son is doing harm to the

religion. We have to dethrone this Shah in one way or another. It is of no use

to be quiet from now on. It is not a time for calm anymore. It is now the day

1 As recorded in the SAVAK files, Mawlawi adds (Tehran SAVAK‘s head) in the secret report

No. 5322/S-T (dated: 3/7/1342 AHS) to Pakrawan (chief and Director General of SAVAK‘s

Third Dept.) at the end of this document. ―According to Qum SAVAK report on 3/7/1342

AHS, Mr. Khomeini states to the carrier of the letter to Mr. Khwansari: ―Tell Mr. Khwansari

that I am going to prepare a declaration. You too have to participate in it; that is, you should

sign it. This is because if you do not participate in this declaration, the people and especially

the government will assume that the ‗ulama‘ are all against each other, and will take advantage

of it to attain their evil ends. Therefore, we have to find a fundamental solution and all must

unite to defeat these impious ones, or else our religion and faith will be at risk. The Shah and

the government‘s policy will do serious and irreparable harm to the religion of Islam;

therefore, you have to ward off this grave danger through unity and solidarity and rising up

against them. Besides, please let me know if none of the ‗ulama‘ is going to participate in this

movement, so that I can decide what to do against them.‖

242

that we should rise up against the impious. If you do not want our Islamic

country, our religion and faith to be destroyed, tell to me...1

1 Mr. Khwansari wrote this letter in response:

―His Eminence Ayatullah Khomeini,

I received your letter. I will also follow your suggestions as far as I can. I agree with it the

way you find most advisable. Be careful with the language, writing the declaration, since it

may give rise to their spite! Write the declaration in a lenient way! Advise them against their

actions which are against the Quran; that they would better not to enforce the new law for the

benefit of the country, and because people are all worried. It is in the Shah‘s interest not to

endorse laws against Islam. The Shah needs the clergymen. The country without the

clergymen is unthinkable. If there are no clergymen, communism will spread in our country,

which is an Athna ‗Ashari (believing in the Twelve Imams) Shi‗ah country. The Shah and the

government have to maintain order as far as they can and prevent the country from being

controlled and ruled by the foreigners. It is and was the clergymen who stood up against the

communists and they will continue to do so.‖

243

Statements Date: May 30, 1963 [Khordad 9, 1342 AHS / Muharram 6, 1383 AH]

Place: Qum

Subject: Confronting the intrigues of the hirelings of the Shah‘s regime

Occasion: Mourning ceremonies of „Ashura‟ (tenth day of Muharram) of Imam

Husayn

Audience: Tehran Bazaar tradesmen1


Following the Doyen of the Martyrs

…It will be an honor for us to be killed on the Day of „Ashura‟ as Imam

Husayn did; to have our children captivated and our property pillaged. We

will have made our names immortal in return. That is because firstly there is

no difference between their actions and Yazid‘s; secondly, if they attempt

such a thing, that is to disrupt our mourning processions and kill people, we

will announce, just like Imam Husayn did, that those who do not back us,

should choose the side of Yazid‘s army. One of those whose blood is to be

shed for the sake of the Doyen of the Martyrs‘ sake is Khomeini. It is the

time now for us to turn Qum into the Karbala of Husayn on the Day of

„Ashura‟ and created a second Karbala that will be visited by the pilgrims.

There is no honor higher than being killed for the sake of religion, for

Husayn and for the sake of independence of the country. I am informed that

the request for dispatching the gang of thugs from Tehran to Qum has been

made by the head of Qum Security Organization. Qum Security Organization

has requested about six hundred armed gangsters to be sent to Qum on the

Day of „Ashura‟; however, I will not allow the head of the Security

Organization2 and the head of Qum Police Force3 to do whatever they wish.

At the right moment, I know how to deal with these…,4 and have them

1 Qum SAVAK in letter no. 5321 (dated 3/14/1342 AHS) to Tehran SAVAK headquarters,

pointing to the meeting of a number of Tehran Bazaar tradesmen with Imam Khomeini, cites

the words of one of them indicating that a thousand hireling cutthroats have been employed

for disrupting the religious mourning processions on the Day of ‗Ashura‘. This person, relying

on his information, says, ―The hireling ruffians are meant to bother and harm the clergy and to

assault their houses.‖ 2 Badi‗i. 3 Sayyid Husayn Partuw. 4 In the SAVAK report, it has been in the same form (ellipsis).

244

decapitated. They were those who destroyed Qum; they were those who

asked for the dispatch of the gangsters from Tehran and brought about the

Faydiyyah Madrasah incident.

245

Letter Date: Circa May 22-31, 1963 [the first ten days of Khordad, 1342 AHS / the first ten

days of Muharram, 1383 AH]1

Place: Qum

Subject: Acknowledging Mr. Falsafi‘s revealing speech at Sayyid ‗Azizullah

Mosque, Tehran

Audience: Muhammad-Taqi Falsafi


His Eminence Hujjat al-Islam Falsafi (may his graces last):

I am obliged to thank you for Your Eminence‘s crucial speech in this

time of ‗absolute suppression‘. Today is the time the honorable preachers

must repay their debts to the religion. Today is the time they earn the

pleasure of the All-Forgiving Lord, or were stricken by His Divine Wrath

(may God forbid). Today the Imam of the Time (may God‘s salutations be

upon him) is regarding the honorable preachers of Islam with hope; and you

observe how well the „ulama‟ are serving the sacred law and repaying their

debts.

As I hear, most of the honorable speakers concur with us. May God

Almighty awaken those who are afraid of imprisonment, torture and terror.

Please give my regards and respects to the preachers. By the way, since an

account has been opened at Bank Saderat, Qum Branch, for rebuilding

Faydiyyah Madrasah, about which I had spoken with Your Eminence, and it

is possible for the people to pay money from the Day of Tasu„a (Muharram

9) and „Ashura. Please notify the people of it. May God‘s peace, mercy and



1 In Sahifeh-ye Nur, the date is given as Tir 1342 AHS, but since Imam Khomeini has written

about Tasu‗a and ‗Ashura in the text, which coincide with Khordad 12 and 13, 1342 AHS, the

date of writing must had been before ‗Ashura, i.e. before Khordad 13.

246

Speech Date: Afternoon, June 3, 1963 [Khordad 13, 1342 AHS / Muharram 10, 1383 AH]

Place: Faydiyyah Madrasah, Qum

Subject: The Shah and Israel, the root of the Iranian nation‘s sufferings

Occasion: The arrival of „Ashura

Audience: The clergymen, tullab, people of Qum, and pilgrims of the holy shrine of

Hadrat Masumah (r)


The regime‘s opposition to the foundation of Islam

It is now the afternoon of „Ashura‟… Sometimes when I reflect upon the

events of „Ashura‟, a question occurs to me: If the Bani Umayyah and the

regime of Yazid ibn Mu‗awiyah were at war with Husayn, then why did they

commit such savage and inhuman crimes against defenceless women and

innocent children on the day of „Ashura‟? What were the women and infants

guilty of? It seems to me that their concern was far more basic; they did not

wish the Bani Hashim to exist; the Bani Umayyah were hostile toward the

Bani Hashim as a whole and their goal was to root out this goodly tree

[shajarah at-tayyibah].1 The same idea prevailed in Iran. What business did

they have with our sixteen- and seventeen-year-old youngsters? What had the

Sayyid aged no more than sixteen or seventeen years done against the

Shah?2 What had he done to upset the government? What had he done to

upset the tyrannical regime? One is led to conclude that it is toward

underlying principles that they are hostile rather than children. They do not

wish these principles to exist, nor do they wish any of us to exist; the young

and the old alike.

Israel is the enemy of Islam and Iran

Israel does not wish there to be any learned men in this country. Israel

does not wish the Quran to exist in this country. Israel does not wish the

1 Shajarah at-tayyibah is taken from verse 24 of Surah Ibrahim: ―Have you not considered how

Allah sets forth a parable of a good word (being) like a good tree, whose root is firm and

whose branches are in heaven?‖

In an exposition of this verse it is quoted from Imam as-Sadiq (‗a): ―This is an example

given by God for the Ahl al-Bayt of his Prophet,‖ meaning the family of the Prophet and their

followers are the embodiment of shajarah at-tayyibah. 2 It refers to the late Sayyid Yunus Rudbari, one the martyrs of the Faydiyyah tragedy.

247

„ulama‟ to exist in this country. Israel does not wish to see Islamic precepts

in this country. It was Israel that assaulted the madrasah1 by means of its

sinister agents. It is assaulting us too and you, the nation; it wishes to seize

your economy, to destroy your trade and agriculture and to appropriate your

wealth leaving this country without. Anything which proves to be a barrier,

or blocks its path is to be removed by means of its agents. The Quran is

blocking its path; it must be removed. The religious establishment is

blocking its path, it too must be removed; Faydiyyah is blocking its path, it

must be destroyed. The religious students might later prove to be barriers;

they must be flung from the roof and their arms and necks broken. We are

affronted by our very own government, which assists Israel in achieving its

objectives by obeying her command.

Who is the parasite?

You respectful people of Qum! On the day that mendacious, that

scandalous referendum took place—that referendum which only a few

thousand were in favor of and which was carried out contrary to the interests

of the Iranian nation—you witnessed how certain persons were let loose onto

the streets of Qum, and in this center of religious learning which stands

beside the shrine of Fatimah Masumah („a); and how thugs and ruffians

were picked up and driven around the streets in cars, yelling, ―Your sponging

days are over! Your days of good living are at an end!‖ You look around;

take note of the condition in which Faydiyyah Madrasah finds itself; take a

look at the residential chambers. Those who spend the best and most active

part of their lives in these small chambers, their monthly allowance not

exceeding between 40-100 tumans—are they parasites? How about those

who have one account containing 1000 million tumans, while thousands of

millions more are elsewhere in other accounts—are they not parasites?! Is it

we (the „ulama‟) who are parasites—people like the late Haj Shaykh ‗Abdul-

Karim whose sons possessed nothing, not even food to eat on the night of his

death (the audience weeps intensely), or the late Burujerdi who was six

hundred thousand tumans in debt at the time of his demise—was he a

parasite?! Yet those who have filled banks all around the world, who have

erected great towering palaces, who refuse to leave this nation alone and who

continue in their endeavors to fill their own pockets and those of Israel with

profits taken from the remainder of the national resources—they are not

parasites?! It is for the world and the nation to judge who is parasitic.

1 It refers to the Faydiyyah Madrasah in Qum and Talibiyyah Madrasah in Tabriz which were

simultaneously subjected to the savage attacks of the Shah‘s agents.

248

Advice and warning given to the Shah

Let me give you some advice Sir, Mr. Shah! Your Majesty! My advice to

you is to abstain from such acts; you are being deluded. I would not like to

see everyone rejoice if your departure was arranged. I will tell you a story

that will be familiar to those aged thirty or forty years or more. Three foreign

countries once attacked and then occupied Iran: the Soviet Union, Britain and

America. The property of the people was exposed to danger and their honor

was imperiled; but God knows how elated the people were when they saw

that Pahlavi1 had gone. I do not want you to end up this way. Stop acting

thus. It is not my wish that the same happens to you. Do not annoy the people

so. Do not oppose the clergymen so. If what they say is true and you indeed

oppose them, then it is wrong of you to think this way. If they hand you

formerly-prepared material and then tell you to read it, give it some thought

first. Why do you speak without first thinking? The „ulama‟ and the religious

scholars of Islam, are they really defiled animals?! Does the nation see them

in this light?! If they truly are defiled animals then why do people kiss their

hands? Is it the hand of a defiled animal they kiss? And why do they regard

the very water they drink as blessed? Is this the treatment afforded a defiled

animal?! (The audience weeps intensely) Sir, are we really defiled animals?

I hope to God that this is not what you mean. God forbid that you were

referring to the „ulama‟ when you said, ―The black reaction2 is like a defiled

animal which is to be avoided by the people,‖ because if this is so then our

task is made more difficult and so is yours. You will not be able to live. The

nation will not allow you to live. Do not continue in this way; heed my

advice. You are now forty-three years old; enough is enough. Do not listen to

what others tell you. Think a little; ponder about where all this is leading

1 Rida Shah. 2 The Shah refers to those clerics who struggled in opposition to the regime as the ―black

reaction‖. In the interviews, speeches and messages given by him from the year 1962 (1341

AHS) onward, he names the ―black reaction‖ and the ―red reaction‖ as opposes of the ―White

Revolution‖. At the Farmer‘s Congress held in January 1962, he said, ―There is no doubt that

the ―black reaction‖ and the subversive ―red‖ forces will not desist in their attempt to check

Iran‘s reforms. Indeed, they will make every effort to avert them…!‖ Once again in a speech

delivered in Qum a short while later, he insulted the ‗ulama‘ and most distinctly called the

clergymen ―black reactionaries‖. Again, in the book Inqilab-e Sefid (The White Revolution),

with regard to the great uprising of Khordad 15 we read: ―The shambles of Khordad 15, 1342

AHS (June 5, 1963) was the best illustration of the unholy union between the ―black reaction‖

and the ―red‖ subversive forces, which took place financed by a group of land owners whose

interests were detrimentally affected by the laws of the land reforms‘‘! See Dayiratul-Mu‗arif-

e Tashayyu‗, pp. 566-567; Musahibeha, Nutqha va Payamha-ye Muhammad Rida Shah, pp.

3087, 3089, 3284; Farhang-e Siyasi, p. 5.

249

you. Learn at least something from your father‘s fate. Do not continue in this

way. Listen to what I have to say; listen to what the „ulama‟ have to say;

listen to what the religious scholars have to say—it is they who seek the

welfare of the country and the nation. Are we reactionaries? Is the doctrine of

Islam reactionary; and a ―black reaction‖ at that? Is it you then who turned

the ―black‖ revolution into a ―white‖ one?! Did you create a White

Revolution? Which White Revolution did you make sir? Why do you try to

deceive the people so? I swear by God, Israel is of no use to you, it is the

Quran which can be of help to you.

I was informed today that a number of preachers were taken to the

offices of SAVAK and were told that they could speak about anything they

chose other than three subjects: they were not to say anything bad about the

Shah; not to attack Israel; and not to say that Islam is endangered. The

problem is that if we don‘t concern ourselves with these three subjects then

what else is there to talk about? All of our difficulties without exception stem

from these three issues. Sir, they themselves say this; it is not I who says it.

Whoever you ask tells you that it was the Shah who ordered for such action

to be taken; the Shah ordered for Faydiyyah Madrasah to be destroyed; the

Shah ordered for those people to be killed… That man1—I will mention his

name at the appropriate time when he has been duly punished (an outburst of

emotion from the audience)—who came to Faydiyyah Madrasah, whistled to

signal for the commandos to gather, and shouted, ―What are you waiting for?

Plunder the entire residential chambers and destroy whatever is there.‖ He

gave the order to attack and they attacked; but when he is asked, ―Why did

you do such a thing?‖ he replies, ―I was acting on His Majesty‘s orders.‖

Are these (religious students) His Majesty‘s enemies? Is Israel His

Majesty‘s friend? Israel will cause the country‘s collapse. Via its agents,

Israel will cause the dissolution of the monarchy.

The Shah under the influence of Baha‘is

Beware, for one thing is certain—if you take a look at the Baha‘i

almanac of two or three years ago, you will read, ‗Abdul-Baha2 advocates

equal rights for men and women‖; and this is the line that has been adopted

1 Colonel Mawlawi (deputy-director of SAVAK). 2 ‗Abbas Effendi, the celebrated ―‗Abdul Baha‖ (1844-1921), son of Mirza Husayn ‗Ali

(Baha‘ullah) became the leader of the Baha‘is after his father. He was amongst the British

government‘s active spies who actually worked for the British in Palestine. The services

rendered by ‗Abbas Effendi to the British government made him worthy of a knighthood and

the title of ―Sir‖. ‗Abdul-Baha published Talim-e Baha‘iyyat [The Teachings of Baha‘ism] in

which he addressed the issue of full and equal rights of the sexes.

250

by them. Then the ignorant Mr. Shah also steps forward and talks of equal

rights for men and women! You poor wretch, they have purposely set you up

so that they can say that you are a Baha‘i, and so that I in turn can denounce

you as an unbeliever and you are finally got rid of. Do not continue in this

way, you fool; do not do it. Conscription for women is what ‗Abdul-Baha

advocates. The almanac in question is available, so why not read it. Has the

Shah not seen this?! If not then those who have seen it and have set this poor

wretch up to say these things are to be rebuked. I swear by God that I have

heard that the security police have plans to ensure that the people see the

Shah in a bad light, so that he can be expelled; and it may be for this reason

that some of these matters are in fact kept from him. There are many such

matters, more than you can possibly imagine. Both our country and our

religion are in jeopardy. You repeatedly tell the „ulama‟ not to mention that

our religion is endangered; but if we do not say this, does that mean that our

religion is in fact not in danger? If we do not mention what the Shah is like,

does that mean he is really not like that? Indeed, you must do something to

change this situation. You are being blamed for everything. You helpless

creature, you do not realize that on the day when a true outburst occurs, not

one of these so-called friends of yours will want to know you. They are all

friends of the dollar. They hold no belief or moral principles and they have

no sense of loyalty.

The Shah‘s link to Israel

We feel particularly emotional at present, not because of the fact that

today is „Ashura‟ (although to a certain extent that is the case) but because

of what is in store for this nation; because of that which is about to take

place. That is the real cause of our extreme sorrow; we are truly

apprehensive. What exactly is the relationship between the Shah and Israel

anyway, which causes the secret service to tell us neither to speak of Israel

nor of the Shah—what is the connection between the two? Can it be that the

Shah is an Israeli? Does the secret service believe him to be Jewish? Surely

this cannot be so; he professes to be a Muslim. He who claims to be a

Muslim, according to the laws of Islam, is thereby a Muslim. The connection

between us and Israel…perhaps this concerns some kind of confidential

matter. Maybe there is truth in what they say about certain organizations

wanting to destroy the Shah. Do you not consider it a probability? If so then

resolve the matter in some way. Somehow inform this man of these issues; it

may cause him to wake up and become somewhat aware of the situation.

However, they have ensured that he is under constant surveillance and they

251

might therefore prevent such words of advice from reaching him. We are full

of regret and sorrow. We truly regret the state in which Iran finds itself. We

regret the state of our ruined country, of this cabinet and of those running our

government. Kindly ask Mr. Shirazi to come and recite a prayer. I feel truly

tired.

252

Interrogation Date: June 15, 1963 [Khordad 25, 1342 AHS / Muharram 22, 1383 AH]

Place: Qasr Prison, Tehran

Subject: Lack of judicial independence in Iran

Addressees: Interrogators of Qasr Prison1

Since there is no judicial independence in Iran and as the esteemed

judges are pressurized, I cannot answer the interrogation.2


1 Khordad 15, 1342 AHS was the starting point of the Iranian people‘s revolution. Imam

Khomeini was transferred to a prison in ‗Ishratabad Garrison after being in jail at Bisim

Garrison for 19 days. After the arrest of the leader of the movement and the brutal massacre of

the people on Khordad 15, 1342 AHS the uprising was outwardly suppressed. In prison, Imam

Khomeini courageously abstained from answering the interrogation, stating that the ruling

regime and the judiciary system were incompetent in his opinion. 2 In SAVAK documents on Imam Khomeini‘s struggle, the proceedings of his interrogation

are recorded and reported as follows: ―Proceedings, dated 3/25/1342 AHS, Saturday, 1000

hours (10 am). The session was held in Bisim Garrison at the above-mentioned time for

interrogating Mr. Ruhullah al-Musawi al-Khomeini, son of Mustafa, ID No. 2741 from

Khomein, born in 1379 AH. After introduction, the questions were asked to him, but he, the

above-mentioned, abstained from answering. This is confirmed and attested by the

undersigned: SAVAK representative, the Royal Guards headquarters representative, Captain

Landabi.‖

253

Letter Date: August 2, 1963 [Mordad 11, 1342 AHS / Rabi‗ al-Awwal 12, 1383 AH]

Place: House in Qaytariyyeh district, Tehran1

Subject: Limitations set by the administration

Addressee: Sayyid Muhammad Sadiq Ruhani


I have the honor to inform you that I was most grateful to read your

worthy letter containing the news about your health and your kindness to me.

I am not free now, although the government arranged the scene to pretend

they had set me free and to propagandize about it. I am under their control; I

have no will of my own at all. I am not allowed to meet anyone or to be met

by anyone without permission. I am to be transferred to the outskirts of the

city2 and this can be an exile of no certain end. So, as you see, I have good

excuse for shirking all duties (regarding correspondence), but at the same

time I have been most grateful to receive Your Eminence‘s kindness and that

of the other honorable gentlemen, the distinguished „ulama‟ and all the

Muslims. I have not received their telegrams. Four telegrams only were

received which I have answered. I did not receive yours. Anyway, please

inform the Muslims of these restrictions. I hope for Your Eminence‘s

prayers. May God‘s peace, mercy and blessings be upon you.

Khomeini

1 At the height of the Islamic struggle of the people on Khordad 15, 1342 AHS, Imam

Khomeini was arrested. At the time this letter was written, he was living in a house in

Qaytariyyeh district, Tehran, being under control of the regime‘s security forces. 2 Qaytariyyeh district of Tehran on the outskirts at that time.

254

Letter Date: Circa 1963-64 [1342 AHS / 1383 AH]

Place: Qum

Subject: Khorramabad seminary and the need for strengthening it

Addressee: Sayyid ‗Isa Jazayiri


His Eminence Sayyid al-Alam wa Hujjat al-Islam wal-Muslimin Haj Sayyid

‗Isa Jazayiri (may his blessing last):

I hope your worthy being is free from any indisposition. After being

silent about Khorramabad Seminary for a time, due to being too busy and

preoccupied, I feel it is my duty now to intervene, since the clergymen and

the residents have been expressing their concern about the possibility of

liquidation, if I did not intervene. Therefore, as I realized that His Eminence

Thiqat al-Islam Mr. Qadi is trusted by all of those referring to me, especially

by Your Eminence as I deduced from our talks, I appointed His Eminence to

the supervision of this madrasah, so that the madrasah and the honorable

tullab‘s affairs will not be held in abeyance anymore.

Thanks to God, with good intention I ask you…1 and your spiritual and

material influence you have on those…2 and being considered as a ―father‖

by the „ulama‟, teachers, scholars, and the other classes of people in the

region, I request you to spare no efforts in supervising and supporting

Kamaliyyah Seminary and maintaining it. Please ask the esteemed residents

not to withhold their material and spiritual support so that these scholarly

works are maintained, God willing.

Of course, Mr. Qadi and other scholars and the well-known will still

refer to you for solving their problems and you are supposed to help them,

regarding Your Eminence‘s interest in maintaining the seminary.

I also request Your Eminence not to give up visiting the madrasah,

which is an encouragement for the students. I ask God Almighty for Your

Eminence‘s health and happiness. May God‘s peace, mercy and blessings be

upon you.


1 This part is illegible. 2 This part is illegible.

255

Statements Date: August 2, 1963 [Mordad 11, 1342 AHS / Rabi‗ al-Awwal 12, 1383 AH]

Place: Mr. Nijati‘s home, Tehran

Occasion: Imam Khomeini‘s transfer from prison to a house arrest

Addressee: Sayyid Muhammad Behbahani1

I am very fine and sound… I will be here until tomorrow evening and

then I will go to a house in Shemiran, which has been prepared before, and

after a few days, I will leave for Qum. There are things, however, that should

be done. I will persist on demanding for the release of all political prisoners.

The scandalous elections should also be stopped.

1 The special SAVAK agent in a report dated 5/12/1342 AHS indicating the release of Imam

Khomeini, writes: ―Most of the clergymen and the distinguished ‗ulama‘, merchants of bazaar,

tradesmen, and other classes of people went to meet Khomeini at Ayatullah Najafi, the

preacher‘s home. People had formed a long queue kissing Khomeini‘s chest, hand and feet

while they generally looked touched and weeping. The only conversation between Khomeini

and Ayatullah Behbahani was a greeting after which Khomeini stated… (the above text).‘‘

The SAVAK agent‘s report ends, thus: ―…The crowd was still coming in, in large numbers

until 9 [pm], entering from one door, kissing Khomeini‘s hand and feet and going out from

another door. The conversations among the bazaar merchants had it that they apparently

intended to illuminate the bazaar shops and celebrate today or tomorrow (Mordad 11 or 12,

1342 AHS). That is what they were talking about.‖

256

Permission Date: November 3, 1963 [Aban 12, 1342 AHS / Jamadi ath-Thani 16, 1383 AH]

Place: Qum


Addressee: Muhammad Hashimiyan Rafsanjani




enemies.‖

It is hereby confirmed that His Eminence ‗Imad al-Alam wa Hujjat al-

Islam Haj Shaykh Muhammad Hashimiyan Rafsanjani (may his graces last)

whose trustworthiness and goodness is known to everyone is granted my




be in charge of the mentioned affairs while exercising caution.‖ He is also

permitted to collect the religious taxes, alms and property with unknown

owners, delivering them to their religiously prescribed areas. In addition, he

is allowed to collect the two blessed Shares, delivering a half to its

religiously prescribed areas and spending it on exalting the word of Islam,

and to deliver the other half to this humble servant to be expended in the holy

seminary. He is also allowed to circulate, postpone as needed, to collect and

to deliver the religious payments.








257

Permission Date: December 30, 1963 [Dey 9, 1342 AHS / Shaban 13, 1383 AH]

Place: Qum


Addressee: Ibrahim Amini Najafabadi




enemies.‖


Islam Mirza Ibrahim Najafabadi (may his graces last) who has spent a long

period of his precious life acquiring religious knowledge and is—thanks to

God—endowed with virtues, knowledge, trustworthiness, piety and goodness

is granted my permission to be in charge of the financial and religious law



advent). ―So, he will be in charge of the mentioned affairs while exercising

caution.‖ He is also permitted to collect the blessed Imam‘s („a) Share,

spending it in part on his own living sparingly, spending one-third of the

remainder on exalting the Word of God and in its religiously prescribed

areas, and to deliver the remainder to this humble servant to be expended in

the seminary.




he will not forget me in his benevolent prayers.‖ May God‘s peace, mercy,




258

Permission Date: January 14, 1964 [Dey 24, 1342 AHS / Shaban 28, 1383 AH]

Place: Qum

Subject: Issuance of permission for meeting the needs of the poor with the blessed

Share of the Imam („a)

Addressee: The community of Azerbaijanis living in the capital

[“Support each other in goodness and piety.”

His Venerable Eminence Ayatullah al-‗Uzma Haj Aqa Ruhullah Khomeini

(may his blessed life last long):

As Your Eminence is aware the severe and unprecedented cold this year

which also coincides with the blessed month of Ramadan, has raised the

urgency of helping the needy. So a number of the esteemed merchants and

tradesmen of Tabriz1 ask for Your Eminence‘s permission to grant help to

the needy and poor in cash, in kind, or by providing them with fuel. May

God endow the Muslims with your long life.

Community of Azerbaijanis2

living in the capital

Shaban 28, 1383 AH]


I am deeply concerned about the conditions of the needy in this severe

cold. However, unfortunately, I cannot help them effectively. Of course, it is

the duty of the esteemed merchants and tradesmen not to let their religious

brothers suffer any hardship or harm, may God forbid, with their collective

aids. If it is not possible to meet their needs only with grant money and legal

alms, then you are permitted to expend from the blessed Share of the Imam

(„a) on providing their coal and other requirements. Of course, spending the

blessed Share has to be supervised by a board of trustees from the district. I

ask God Almighty for the welfare of the poor and abundance for the

charitable.


1 Some of these trustees were Husayn Aqa-Chaychi, Mirza ‗Ali-Asghar Mudarris, Haydar

Khusrushahi, and Muhammad-Rida Mamaqani. 2 That is, Azerbaijanis of the then single north-western Iranian province of Azerbaijan.

259

Letter Date: January 19, 1964 [Dey 29, 1342 AHS / Ramadan 3, 1383 AH]

Place: Tehran

Subject: Response to a letter and acknowledging the people‘s sympathies

Addressee: Muhammad-‗Ali Gerami

[The supreme leader and the foremost of all maraji„, His Eminence

Ayatullah al-‗Uzma Khomeini (may his presence endure for Muslims):

I have to say with modesty that the offspring of the birds have to

experience the separation from their mothers when it is the time for them to

learn to fly. They have to learn it according to the law of natural evolution

and grow into independence. They fall down, get up again, flutter, are

exhausted, and go on again to reach their destination. This law, i.e. evolution

through separation, seems to be universal and encompasses all, from the

inanimate objects to the highest ranks of the (material) beings. No fruit ripens

overnight and the sour grapes do not sweeten in one day. It is said about the

evolution of sulfur and mercury, the two essential elements of the malleable

metals, that the smoky and steamy material in the depths of the earth, after

the recurrence of days and nights, after many periods of heat and cold, and

many unions and separations, turn to sulfur and mercury. Then they form

metals that do not lose their strength even under the hammer of a blacksmith.

Even the most perfect of all beings, the luminous soul of the Holy Prophet

should also undergo separation from the revelation so that he might suffer

and agonize until he is kindly consoled by the Primordial Origin: “Thy Lord

hath not forsaken thee nor doth He hate thee… And verily thy Lord will give

unto thee so that thou wilt be content,”1 and evolves…

Yes, the spiritual leaders of the ummah are the custodians and guardians

[wali] of the nation. The nation should experience their union and separation

many times until they become perfect, and are able to form a utopia through

their independence. Therefore, the pupils of these scholars become

experienced enough and ready to enter the society, over the years, to

strengthen themselves and the leader himself experiences the ‗pit‘ like

‗Joseph‘ to be granted the vestment of “Thus gave We power to Joseph in the

land.”2 We do not know that the divine evolutional expediencies may be

numerous. Yes, those who are always supervised by their fathers do not find

1 Surah ad-Duha 93:3, 5. 2 Surah Yusuf 12:56.

260

development in their actions; there have to be incidents, there have to be

voluntary transactions so that they would ripen and become experienced. I do

humbly beg pardon for taking so much time of a man of divinity and a holy

scholar. What can I do? Because I am confiding in him the agony and

sufferings of the time of separation from ‗him‘, hoping that I will be relieved

a little. I am aware that this is not a respectful way of talking with a grand

marja—or the foremost of all maraji„ in my opinion—but there are verbal

traditions, which encourage me! The traditions that consider marjaiyyah not

only a social rule but also a sign of divine evolution. They express the

separation of some people from this divine status in the phrase: ―Our decree

is not allotted, etc.‖—apparently the theme is mentioned in the traditions

quoted by Abi al-Jahd—and so one of the consequences will be the love or

‗wudd‟ mentioned in the holy verse: “Lo! Those who believe and do good

works, the Beneficent will appoint for them love [wudd].”1 Now that these

words are uttered, the superficial is drawn aside, and affection, love,

intimacy, holiness and, in short, the spiritual is brought into focus. I am

encouraged to reveal the secrets of my heart:

It is a few years since the ‗gardener of hearts‘ has sown an impeccable

and desirable seed in the field of my heart, employed the elements of life to

look after it, and prepared the nourishing material for it through certain

channels. An animating and heavenly ray shone on it through radiant and

absorbing eyes; it was irrigated by limpid and pure water from the spring of

holiness. My heart was bestowed with a perfect enthusiasm and a great vigor.

My mind was furnished with subtle and deep scholarly matters and essentials

digested in the teaching sessions, all as a divine sustenance; and I was

caressed by a gentle breeze from the direction of hope. The seed was

gradually made ready with an equable prudence and the absolute patience, in

spite of the inherent haste of human beings. Then, suddenly, when it was

ready for mutation, an incident took place and affected it with separation!

This has caused an ever-increasing growth and development, and the seed

has grown into a sapling and run its root deep into the field of my heart…

Alas! The burning wind of separation did not give it a chance to bear

fruit and withered its fresh leaves. The flame of ecstasy was extinguished and

the sapling of hope was dried in my heart, but who knows, perhaps this

agony and suffering is also a part of his wise prudence so that the pupil might

evolve. O you, burning separation! Be gentler to me! O you, fire of parting!

Get calmer, for this dejected heart cannot bear so much of pain…

1 Surah Maryam 19:96.

261

O Lord! Thou, who possess the heart, love, and the being, fill our hearts

with Thy love and Thy friends‘ love. O Lord! Bestow on us the strength to

walk toward Thee and show us the way that leads to Thee.

Now that the secrets are articulated and the heat of my heart has cooled

down, wisdom reminds me that it is not good courtesy to speak like this!

Yes, I have been always like this; shyness kept me from communicating it.

Then my feelings accumulated and suddenly surfaced to make me look

impolite or changeable. On the other hand, I remember a quotation from the

book of justice that goes, ―The person qualified for jurisdiction is obliged to

present himself to the ruler.‖ And the wisdom, which commands goodness,

says that a sincere servant and an absolute imitator (in religious law) has to

make himself known to the master [mawla], offering to fulfill his wishes; but

these are all excuses.

I do hereby kindly request from that spiritual father to respond to the

following questions.

Muhammad-ali Gerami Qummi

Khan Madrasah, Qum

Ramadan 3, 1383 AH]


The emotions of my religious brothers, especially the most special of

them bear a heavy burden on my shoulders. I hope this has been a hidden

consolation sent by God through your surge of emotions to relieve me

somehow of this heavy burden. The blessings appearing as misfortunes may

be tendered and more affectionate than manifest blessings. I ask God

Almighty for everybody‘s success in learning and doing good.

262

Letter Date: January 22, 1964 [Bahman 2, 1342 AHS / Ramadan 6, 1383 AH]1

Place: Tehran

Subject: Expressing concern over the conditions of the poor in Qum

Addressee: Sayyid Mustafa Khomeini


My dear son,

As I have been told, the poor in Qum are in very bad condition. This has

worried me much, but unfortunately, in my present situation I cannot serve

well the people—the honorable servants of God Almighty. Please thank

those who have contributed on my behalf and notify the honorable residents

and the rich of high esteem that God Almighty brings about these times and

conditions to examine us. You had better pass the divine test successfully by

helping the noble Sadat and other poor people. If a person dies of the cold

(may God forbid), we will all be held accountable and prone to the wrath of

God Almighty. May God‘s peace and mercy be upon you and them.

Enclosed I send some money. Please have this sum, which is 60,000

tumans along with the money donated by the honorable residents distributed

under the supervision of the trustees of the district whether for coal powder

or for provisions and clothing.


1 Imam Khomeini has written this letter to his son Sayyid Mustafa Khomeini during the

Imam‘s house arrest in Tehran. The SAVAK has mentioned Bahman 2, 1342 AHS as the date

of the letter.

263

Message Date: April 7, 1964 [Farvardin 18, 1343 AHS1 / Dhu‘l-Qadah 23, 1383 AH]

Place: Qum

Subject: Expressing regret for the dominance of Israel and its agents on all aspects

of the country‘s affairs

Occasion: issuance of the decree of Mr. Taleqani and Mr. Bazargan‘s conviction in

the military court of appeal

Addressees: The Iranian nation


“Those who do wrong will come to know by what a (great) reverse

they will be overturned!”2

I was afraid to write anything about the injustice done to Hujjat al-Islam

Mr. Taleqani and Honorable Engineer Bazargan, lest it might bring them a

severe treatment and they would receive sentences for 15 years instead of 10.

Now that the unjust verdict of the court of appeal is issued, I have to express

my regret about the conditions of Iran in general and the courts in particular.

There is much injustice going on in the courts to everybody‘s surprise and

regret: secret trials, imprisonments before the accusations are proved,

ignoring the defense of the oppressed. The conscientious and religious people

and I are very sorry about the injustice done to these two persons who have

been sentenced to long-term imprisonment because of defending Islam and

the Constitution, and should languish a long time in prison so that some other

persons‘ desires are satisfied. Those who pronounced the judgment should

await a severe fate.

A greater regret is the dominance of Israel and its agents over many

crucial aspects of the country, taking possession of the economy with the aid

of the government and its agents. While there is a state of war between Israel

and the Muslim countries, the Iranian government treats them friendly,

provides them with any means of propaganda, and imports their goods.

I have repeatedly warned you of the dangers: the danger to the holy

religion, danger to the independence and economy of the country. I am sorry

1 Tir 1343 AHS is the date indicated in the Errata of this anthology‘s second printing. 2 Surah ash-Shu‗ara‘ 26:227.

264

that the quotation, ―Atheism is one nation‖1 is repeated by some people after

it was preached by some organizations. This statement is contrary to the text

of the Holy Quran and is being utilized for supporting Israel and its agents.

They are making preparations for formally recognizing Israel and supporting

its agents and the deviant perverted sect.2 It is to be regretted that misleading

papers that are against the dictates of the Quran and the essential laws of the

holy religion are published against the law in the Muslim country, and the

governments support them. A book of criticism for refuting the Holy Quran

and the draft of the Family Act are proposed and published against the

essential laws of Islam and the text of the Holy Quran, but nobody

impeaches the governments. I regret the way the organizations treat the

preaching sessions and mourning sessions of Imam Husayn (peace and

salutations be upon him). Whosoever talked about the oppression and

tyranny was imprisoned, or has languished a long time in prison. All

religious sessions are under pressure and their organizers are secretly under

pressure, too. They imprisoned, tortured and persecuted the religious

individuals with the accusation of conducting mourning processions on the

day of „Ashura‟ and carrying anti-Israeli banners and flags, while they had

been moving peacefully; and they are still in prison.

I announce to all the Muslim governments and the Muslims of the world

that the noble Shi‗ah nation hates Israel and its agents and detests the

governments who make peace with Israel. It is not the nation of Iran who has

made peace with Israel; the Iranian nation is free from this shameful act. The

blame lies upon the governments which are not approved by the nation. I ask

God Almighty for the grandeur of Islam and the protection of the laws of

Islam.


1 It is a hadith attributed to the Prophet (s) that was used by the supporters of the regime as a

slogan calling for the recognition of Israel (and Baha‘ism) just as the Christian countries were.

Imam Khomeini believed it to be contrary to the dictates of the Quran and Islam. 2 Baha‘i sect.

265

Telegram Date: April 7, 1964 [Farvardin 18, 1343 AHS / Dhu‘l-Qadah 23, 1383 AH]

Place: Qum

Subject: Message of acknowledgment for supporting 15th Khordad uprising


232 Tehran

His Eminence Hujjat al-Islam wal-Muslimin Falsafi, the renowned orator


I thank Your Eminence for your considerable efforts in exalting the

Word of God. Please give my acknowledgments to the honorable preachers

(may God Almighty assist them).1 I ask God Almighty for your success in

establishing truth and refuting falsehood.

Khomeini

Qum

1 Mr. Falsafi was first imprisoned and forbidden preaching on the pulpit after his release.

Sending the above telegram on the first night after his release and return to Qum in 1343 AHS,

Imam Khomeini thanks him and other preachers for their services.

266


Place: Qum

Subject: Acknowledgment message


Farvardin 19, 1343 AHS

From: Qum

To: Rasht

His Eminence Hujjat al-Islam wal-Muslimin Bahr al-‗Ulum:

Thank you for your kind sympathies. I ask God Almighty for the success

of the „ulama‟ of Islam in establishing the truth and refuting falsehood.

Khomeini

267


Place: Qum


Addressee: Diyabari

From: Qum

To: Rasht

His Eminence Hujjat al-Islam wal-Muslimin Diyabari:

Thank you for your kind sympathies. I ask God Almighty for the success

of the „ulama‟ of Islam in establishing the truth and refuting falsehood.

Khomeini

268

Telegram Date: Circa March-April 1964 [Farvardin 1343 AHS / Dhu‘l-Qadah 1383 AH1

Place: Qum


Addressee: Sayyid Ahmad Khwansari

Tehran

His Eminence Ayatullah Khwansari (may his blessings last):

Thank you for Your Eminence‘s considerable efforts. I ask God

Almighty for the success of the „ulama‟ of Islam in establishing the truth and

refuting falsehood.

Khomeini

1 This telegram has been sent on Farvardin 22 or 23, 1343 AHS, after Imam Khomeini‘s

release from the prison. In the SAVAK file, the sentence, ―The copy is the same as the

original‖ along with the SAVAK stamp below it can be seen.

269

Speech

Date: Morning, April 10, 1964 [Farvardin 21, 1343 AHS / Dhu‘l-Qadah 26, 1383

AH]

Place: Qum

Subject: The clergy opposes the Shah‘s White Revolution

Occasion: The Imam‘s return to Qum after release from prison

Audience: A group of Tehran University students, tullab and people of Qum


The target is Islam and independence of the country

Do not be disheartened by the incarceration of Mr. Taleqani1 and the

engineer.2 We will not succeed without the occurrence of such incidents.

1 Ayatullah Sayyid Mahmud Taleqani (1910-79/1289-1358 AHS) after having acquired

education in Islamic sciences at the madrasahs of Radawiyyah and Faydiyyah in Qum, went to

Tehran in the year 1938 (1317 AHS) to preach and lecture in Islamic teachings. In 1939 he

was arrested and imprisoned, charged with opposing the Pahlavi regime. From 1948 (1327

AHS) onward, his classes were held at Hidayat Mosque in Tehran which was the central

gathering place for religious intellectuals and the religious members of the National Front

[Jebheh-ye Milli), who later established themselves as the Liberation Movement (Nahdat-e

Azadi). In the years 1951 and 1952 (1330 and 1331 AHS) he traveled to Jordan and Egypt. He

participated in the struggle for the nationalization of the oil industry and was arrested

following the coup d‘état of Mordad 28 (August 19) accused of hiding Nawwab Safavi, the

founder and leader of the Fida‘iyan-e Islam [Devotees of Islam] in his home. The late Taleqani

was repeatedly imprisoned because of his activities and this was the case yet again in 1964

(1343 AHS) due to his support of Imam Khomeini‘s movement, his release being granted in

the year 1967 (1346 AHS). In 1971 (1350 AHS) he was exiled to Zabol and then to Baft (a

town in the province of Kerman); and in 1975 (1354 AHS), having been betrayed by one of

the Munafiqin (MKO) he was arrested and sentenced to ten years imprisonment. On

November 9, 1978 (Aban 18, 1357 AHS) he was freed along with Ayatullah Muntaziri and a

group of other political prisoners. Following the victory of the Islamic Revolution he was

appointed as head of the Revolutionary Council and selected as a member of the Assembly of

Experts; and following the Imam‘s request he led the first congregational Friday prayer which

was held at Tehran University. Among the many literary legacies of the late Ayatullah

Taleqani are expositions of the Quran and books concerning Islamic teachings and socio-

political issues. 2 Here, the Imam is referring to engineer Mahdi Bazargan. Mr. Bazargan (b. 1907/1286 AHS)

held official positions during Dr. Muhammad Musaddiq‘s government at the Tehran Water

Board and the National Oil Company, while also holding posts in education as an academic

member of staff and as head of the Faculty of Engineering at Tehran University. He had

played a significant role in founding the Liberation Movement of Iran and had spent many

years in the regime‘s prisons. At the height of the Islamic uprising in the year 1978 (1357

AHS), he was sent by the Leader of the Revolution along with others to attend to the affairs

concerning the National Oil Company workers‘ strike. After the victory of the Islamic

Revolution, the chairmanship of the provisional government was consigned to him; and the

day after the occupation of the American Embassy (the Den of Espionage) by the Muslim

students following the Imam‘s line, he resigned from his post as Prime Minister. Later,

however, he became the Member of Parliament for Tehran during the first session of the

Islamic Consultative Assembly.

270

The ultimate goal which must be borne in mind at all times is more important

than the release of a group of people. The objective is Islam; it is the

country‘s independence; it is the proscription of Israel‘s agents; it is the

unification of Muslim countries. The entire country‘s economy now lies in

Israel‘s hands; that is to say it has been seized by Israeli agents. Hence, most

of the major factories and enterprises are run by them: the television, the Arj

factory, Pepsi Cola, etc.1

The two passenger planes scheduled to commute hajj pilgrims to Mecca

belonged to Israel! Saudi Arabia objected to them and they inevitably

stopped doing it. Today, even eggs are imported from Israel.2 Make firm

your ranks. These are the agents of imperialism and imperialism must be

uprooted.

The need to hoist the banner of Islam in the universities

Gentlemen, do your utmost to raise the banner of Islam in the

universities, to promote religion, to build mosques, to perform prayers in

congregation and to let the act of prayer be seen by others. Religious unity is

of the essence. It is religious unity that makes this society so great and firm;

if you like Iran to be independent, then be united in religion.

1 The Thabit Pasal and Elqaniyan families were among those mediators of world Zionism who

resided in Iran. They engaged in certain joint ventures with the Pahlavi family and with both

indigenous and foreign capitalist networks. Elqaniyan was the owner of Iran Leyland Motor

Company, Iran Goodrich, the factories of Pars and America, the SRS Company and dozens of

other factories, companies and mother companies. See Dawlat va Hukumat dar Islam, pp. 264-

267. 2 During the Shah‘s ―land reform‖ program the country‘s agriculture and dairy farming were

gradually ruined and what remained of the oil revenue was spent on the purchase of wheat

from America, oranges from South Africa, chickens from Holland, eggs from Israel and other

needs from various other countries. The cost of eggs imported from Israel in the years 1976,

‗77 and ‗78 (1355-1358 AHS) amounted to two hundred and twelve million, two hundred and

fifty-four million and one thousand and twenty-two million rials, respectively; figures that had

been continually on the rise. See Iran: Taswir-e Amari-ye Bazargani-ye Khariji, p. 264.

271

The regime is forced to release the Imam

The regime came to realize that it could no longer bear such

opprobrium.1 It sensed the resentment felt toward it by the Muslim countries

and was subjected to pressures from all quarters of the Islamic and non-

Islamic world.2 Thus, in acknowledging the hopelessness of the situation, it

decided that I was to be brought here during the night,3 ―to ensure my safe

arrival,‖ as they put it. They repeatedly said that they must offer me

protection and that they feared people might harm me!! Having suffered so

many public scandals, they realized there was nothing more they could do.

They did not enjoy the favor of any nation or foreign government; and when

they saw that the period of hajj and the month of Muharram were

approaching, during which time nothing was predictable, they chose to

release me. However, shortly after, they decided to turn public opinion

against me, believing that via the press they could make me despised and

could create a rift between the people and the clergymen.

A conspiracy labeled as ―Holy Alliance‖

A few days have now passed since my release but I have not in fact had

the opportunity to read a newspaper. In prison, however, I was entitled to

leisure-time and so I used to read; or so it was, until I was handed the Ittilaat

newspaper dated Tuesday, April 7, 1964 (Farvardin 18, 1343 AHS). I am

upset with the „ulama‟ for not having given this paper to me sooner. In the

editorial of this abject newspaper, under the heading ―Holy Alliance‖, it was

asserted that a compromise had been reached with the clergymen;

furthermore, the clergymen are in favor of the ‗White Revolution‘ of the

1 It refers to the quarantine and detention of Imam Khomeini. 2 Maraji‗, clergy, politicians, bazaar merchants, students, and other sectors of society had

persistently requested that the Shah and the government grant Imam Khomeini‘s release from

prison. Likewise, prominent religious figures from countries such as Egypt, Iraq, Lebanon,

Kuwait as well as those from several other countries had pressed the Iranian government for

the Imam‘s release, certain personages such as Shaykh Muhammad Shaltut, the distinguished

Egyptian thinker and clergyman, making great efforts and actually taking action to secure the

Imam‘s freedom. See Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. 1, pp. 516-555. 3 Having undergone ten months detention, the Imam eventually entered his home in Qum at 10

pm on Tuesday, April 7 (Farvardin 18, 1343 AHS). He did so under the watchful eye of the

regime‘s officers who were concerned to ensure that no one yet found out about his release.

Later that night, cars and taxis repeatedly beeped their horns and by doing so informed

everyone of the affair. Once informed, people immediately advanced toward the Imam‘s home

and they, along with the theological center in Qum and people of Tehran and other cities, held

celebrations for his homecoming which in fact lasted for several days, people actually

traveling from all quarters of the country to Qum to visit their leader.

272

Shah and the nation. Which Revolution? Which nation? Does this revolution

really have anything to do with the clergymen and the people?!1

The clergy opposes the White Revolution

Those of you who are in the universities,2 let the clergymen‘s opposition

to this ―revolution‖ be known to everyone. Unfortunately, we do not possess

the media necessary for such publicity. They have taken everything from us.

They have taken the television and radio from us. The television lies in the

hands of that fraud3 and the radio is in the hands of the regime itself; and as

for the press, that too is corrupt. Whatever they write or say immediately

travels to the most remote of places; and knowing no better, people think that

they speak for the clergymen, too. Let it be known, the clergymen do not

favor such scandalous deeds, and as far as the Ittilaat newspaper is

concerned, if it does not make amends for its misdeeds, then it will have to

contend with the tough counteractive measures taken by us.

(A member of the audience: ―Boycott it!‖

The Imam: ―No, this is not the time. There is a right time for

everything.‖)

Khomeini will not compromise

Even if they threaten to hang Khomeini, he will not compromise.

Reforms cannot be made at gun point; nor will the country be reformed by

writing ―Khomeini, the traitor‖ on the walls of Tehran!4 Now do you see that

1 The editorial of the Ittilaat newspaper dated April 7, 1964 (Farvardin 18, 1343 AHS) carried

an article entitled ―Holy Alliance‖ in which was written:

―…It was the Shah himself who personally engineered the ―six -point program‖ on the basis

of which a new society was to be formed according to modern ideas and traditional cultures.

This program in fact deserved to be carried by twenty million votes, for it was for everyone;

for people from all walks of life. Everyone has a part to play in this national endeavor, no

matter what sector of society they are from, or what class they belong to. How fortunate it is

that the clerical community has also now joined forces with the people in executing the

programs of the Shah-People Revolution, for indeed this revolution has been founded on the

most worthy ambitions of the early leaders of Islam. It is also fortunate that the present

government is fully aware of the public‘s support, and it spares no effort in achieving

―national unity for the national program‖ and in attaining the mutual understanding of

different sections of society.‖ 2 It is to be noted that the present speech was delivered at the Imam‘s home in Qum, in the

presence of a group of Tehran University students, among others. 3 Thabit Pasal, the renowned Baha‘i capitalist who was also responsible for the television‘s

executive affairs at the time of the Shah. 4 After the event of Khordad 15, 1342 AHS (June 5, 1963) the Shah ordered for certain

insulting remarks against the Imam to be written on the walls. However, when confronted by

the people‘s anger he was forced to order for their erasure! Barrasi va Tahlili az Nahdat-e

Imam Khomeini, vol. 1, p. 565; also certain instructions given by the SAVAK in this regard

can be found in the file compiled on the Imam at the offices of the SAVAK.

273

you were wrong? Do you realize that you made a grave mistake? Submit to

the doctrines of Islam. We will help you in this; but if by releasing me you

have other ideas in mind, if you actually want to have a riot on your hands,

then so be it—go ahead.

When I was brought from Qaytariyyah prison, the newspaper of August

4, 1963 (Mordad 13, 1342 AHS) wrote something to the effect that the

clergymen will not interfere in politics.1 I will now tell you the truth of the

matter. A person who will remain anonymous once said, ―Take it from me,

politics involves nothing but lying, deceiving, cheating, misleading: in brief,

politics means chicanery! And you should leave that to us!‖2 Because the

time was not right I did not want to argue with him, so I merely commented,

―From the very beginning, we played no part in the kind of politics of which

you speak.‖

1 The article, ―Religion and Politics‖ printed in the Ittilaat newspaper of August 4, 1963

(Mordad 13, 1342 AHS) reads:

―…Some believe that the government is out to weaken the position of the clergy and they

have thus based their judgments accordingly; but this is not the case. The Shah himself holds a

special respect for the clergy. He worships Almighty God and is proud of the fact…it is the

clergy who have exchanged their true mission to guide and lead the people with the sordid

world of politics. That is to say, instead of offering people leadership and guidance they

become involved in matters well below their station and dignity…one hundred and fifty years

ago in certain countries it was rightly realized that religion and politics should be separated

and hence His Imperial Majesty, the King of kings, the sole Shi‗ah Muslim ruler in the world,

warned the clergy to dissociate themselves from those clergymen who are involved in non-

religious activities. Therefore, it is essential that the eminent ‗ulama and fuqaha, and in

particular their eminencies Ayatullah Khomeini, Ayatullah Qummi and Ayatullah Mahallati,

who have now agreed to compromise, accept this point and ensure that others accept it for the

sake of glorifying the standing of both the clergy and Islam.‖! 2 Pakravan, the commander of the army and head of SAVAK, during an audience with the

Imam on August 2, 1963 (Mordad 11, 1342 AHS) at ‗Ishratabad garrison said: ―…I took great

pains to obtain a document confirming the relationship between a great marja and a foreign

country; and to this end I even sent an Arab person to see you but I didn‘t find the least

evidence of a relationship between your great eminence and foreign agents… Your eminence

is about to be released, but before this I have to tell you that politics means cheating and

deceiving; politics means lies, hypocrisy and trickery. In brief, politics means chicanery.

These matters are our concern and the leaders of the clergy must not soil themselves with

these things; they must in no way indulge in politics.‖ The Imam in response to the latter part

of Pakravan‘s comments said: ―From the very beginning we played no part in the kind of

politics of which you speak.‖ See Barrasi va Tahlili az Nahdat-e Imam Khomeini, vol. 1, p.

575.

274

Islam is politics in its entirety

Today, however, because the time has come, I say, ―this is not Islam‖. I

swear by God that Islam is politics in its entirety but it has been

misrepresented. Political science originates from Islam. I am not one of those

mullahs who merely sit with rosary beads in hand. I am not the Pope to

perform certain ceremonies on Sundays only, spending the rest of my time

imagining that I am a sultan and not concerning myself with any other

affairs.1 This is where the key to Islamic independence lies. This country

must be rescued from these difficulties. They do not want this country to be

reformed. The foreigners do not want this country to flourish. Even water has

not been provided for this nation! The water used by us in Qum would not

even be given to animals in Europe!2 If they are truly in earnest, then they

ought to provide jobs for the unemployed. After twenty years of studying,

this young man wants a job.3 When he graduates in the near future, he will be

left wandering aimlessly. If he is not provided with a means of living, then he

will not be able to retain his religious beliefs. Do you really believe that the

thief that climbs walls at night in spite of the dangers entailed, or the woman

who sells her honor, is really blameworthy? No, it is a low standard of living

which gives rise to all of these crimes and vices of which one reads in both

the morning and evening press.

1 Another part of the article, ―Religion and Politics‖ printed in the Ittilaat newspaper of

August 4, 1963 (Mordad 13, 1342 AHS), reads: ―…The truth of the matter is that His Imperial

Majesty has realized that the foundations of religion have become weak in this country. The

mosque and the pulpit have both been forgotten and in comparison to other Muslim nations,

the Muslim nation of Iran is in a (spiritually) distressed condition. The Shah has realized that

part of this moral and spiritual backwardness and depression is due to the fact that some

individuals among the clergy have sacrificed their true mission of leading and guiding the

people for politics and the sordidness which accompanies it… Thus, to rescue both the country

and the nation from this group, he has adopted an approach to achieve that which the churches

actually achieved one hundred and fifty years ago and that is to separate the Church from

politics. As a result of this measure, no Christian now slights the fundamental precepts of his

religion. They all attend church and perform their prayers and they listen with enthusiasm to

the preachers‘ sermons and act accordingly…‖! 2 Among the serious problems faced by the people of Qum was the severe shortage of water,

the high salt content of the water, the unhygienic state of water held in reservoirs and the ill

health which ensued from that very situation. Although this city is densely populated, is

significant from both a geographical and a religious point of view and caters for many visiting

pilgrims, it nevertheless lacked a current drinking-water supply. 3 Indication is made to a student.

275

Cold weather of Hamedan and importing flowers from Holland

While I was in prison, they informed me that the temperature in

Hamedan had reached thirty-three degrees below zero.1 Then they brought

the news that two thousand people had lost their lives due to the cold. I was

unable to do anything under the circumstances. What could I have done?

This was the state of affairs in Hamedan, but in Tehran and other cities too

further lives were also lost. In spite of all this, however, what action did the

government take? Under such dreadful circumstances they had flowers flown

in from Holland with which they could receive their masters from abroad.

How they squander the money of this poor nation! To hire the airplane in

question actually cost these country three hundred thousand tumans!2 For

God‘s sake, make amends for your misdeeds; observe the laws of Islam.

While in captivity, I read something about the state of hygiene and the

material conditions endured by those living in southern Iran. I was surprised

at how they had allowed such a thing to be written. After having made

investigations about the living conditions of people living in the south, a

reporter had written that in the rural areas in southern Iran there was

absolutely no evidence of health care; there was no current water, and in one

village the majority of people were actually blind.3 In short, they were

1 The winter of 1963 (1342 AHS) in Iran was extremely severe and many lives were lost due

to the acute poverty and hardship faced by the people as well as road obstructions resulting

from bad weather conditions and the neglectfulness of the regime‘s functionaries. At the same

time, however, the governmental officials and their coworkers in these districts were in fact

supplied with their needs by helicopter. See the press reports of winter 1963. 2 The splendid ceremonies of jubilation and festivity were meant to beguile and divert the

Iranian people. The year 1966 (1345 AHS) witnesses the commemorative ceremony of a

quarter of a century of Muhammad Rida‘s reign; in 1967 the royal coronation ceremony was

held; and four years later we saw the celebration of two-and-a-half millennia of monarchical

rule as well as other festivities. Great expense was afforded for each of these affairs, but the

actual figures involved were never published. Moreover, these celebrations were in addition to

the routine galas and parties of the Royal Court. A major item of expense in these celebrations

was having the most expensive flowers flown in from Holland. In his description of the two-

thousand-five-hundred-year festivities, Pierre Blanchet, the French author, writes in his book

entitled, Iran: La Revolution Au Nom De Dieu: ―…Private Boeing airplanes made daily

deliveries of fresh flowers from Holland.‖ 3 With regard to the health and material conditions of Iranian villages at the time of the Shah-

People Revolution, a report by one of the head supervisors of the organization established for

the program of the Shah‘s regime reads: ―In the villages, the father, mother, daughters, sons,

grandfather, grandmother, groom, and bridegroom, all live together in one small room. The

centre of this room is reserved for the cattle whose filth and putrid stench permeates everyday

village life… facilities include: a few dirty, torn quilts which have never seen soap and water,

a metal kettle and teapot, a few tumblers and a copper saucepan… Food at the best of times is

merely bread with milk, yoghurt or even watered-down yoghurt…boiled millet and sometimes

cooked turnips… In most of the villages things like doctors, medicine, shops, and bathing

facilities just do not exist. The villagers‘ income is extremely low…and the best part of this is

handed out to brokers, intermediators and pre-emptors. As a result, the village population

comprises a wretched group of ailing and backward people who have neither food nor

clothes.‖ For the details of this report refer to Iran va Tarikh, pp. 179-182; also refer to the

Ittilaat newspaper of July 19, 1967 (Tir 28, 1346 AHS) (―Five Years after the White

Revolution‖) in which an open letter to the Shah can be found that was written by a group of

villagers from northern Iran describing their way of life.

276

deprived of all basic facilities and the very bare necessaries of life. At the

ECAFE1 conference, however, where delegates of world states had

assembled to find a solution to the global economic situation-if they should

ever wish to implement it-as participating members from countries both large

and small discussed their economic problems, the Iranian body of delegates

declared that our economic situation was wholly favorable and was without

drawbacks! Is the economic situation in Britain bad and that of Iran good?!

Is the state of India‘s economy after making such great progress bad, while

that of Iran is good?! Likewise, is Japan‘s economy in an unhealthy state

whereas the economy of Iran is healthy?!

―Progressive nation‖

Those lords seated in their palaces speak of ―the progressive nation‖;

does a ―progressive nation‖ die of starvation?! ‗Ali („a) the emir of Islam,

used to eat barley bread, but now they spend 500,000 or 1,000,000 tumans, if

1 ECAFE is the United Nations‘ acronym for the Economic Commission for Asia and the Far

East. This commission was set up by the Economic and Social Council of the United Nations

Organization in the year 1947. Its function was to bring about integration between the

governments of Asia and the Far East in order to raise the level of their economic activities

and to step up relations both between the countries of this region and between these countries

and the rest of the world. The members of this commission are from the Far East and Asian

member-countries of the United Nations. Other regional commissions of the UN include the

economic commissions of Europe, Latin America and Africa. In the twenty-fifth edition of the

journal Pasdar-e Islam, a close associate of the Imam is quoted as saying: ―Colonel Pakravan

(commander of the army), who at that time was the head of SAVAK in Tehran, would visit the

Imam from time to time while he was in Qaytariyyah. One evening, Pakravan‘s visit to the

Imam coincided with the time when the ECAFE economic conference was in progress in

Tehran. I distinctly remember the Imam‘s words to Pakravan on that evening and I hereby

relate them to the reader. The Imam stated: ‗These economic delegates who have gathered

here from all over the world, without exception spoke of the economic difficulties suffered by

their home countries. The Iranian representative, however, who was the Minister of Economic

Affairs (Dr. ‗Alikhani) had said: ‗Thanks to His Majesty (!) all of our economic problems

have been solved!‘ The Imam then asked Pakravan, what exactly had been solved and

continued by saying: ‗Which part of the country‘s economy is healthy? Where is this healthy

economy of ours? What do we have that can be called an economy?‘‖

277

not more,1 for the receptions arranged in honor of their masters; and all they

ever talk about is the ―development‖ program! They maintain that our

country is on a par with advanced countries, but how can the admission of a

few women to Parliament cause a country to be developed?2 You will not

put the country right by implementing Israel‘s policies.

Khordad‘s mass murder

Islam calls for man to abide by certain rules and regulations during his

life. These apply to all stages of man‘s life; that is from the day he is born

until the day he is buried. It is not a question of opposing a particular person.

At the end of the previous government‘s term of office, I was approached by

someone in prison who criticized the said government claiming that the new

government (by contrast) had some progressive policies.3 I told him that we

the clergymen have no personal grievance with anyone and that we are

concerned with the deeds of individuals. This poor nation needs to be

rescued. Yesterday I held an audience here with the families of those

martyred on Khordad 15. I was most disturbed by the fact that I was not

1 In 1963 (1342 AHS), after twenty-two years of monarchical rule, at a time when the Shah

could see that his ambitions were being fulfilled, many world leaders were invited to Iran to

experience the stately banquets of Iran‘s Royal Court. These leaders included figures such as

Heinrich Luebke, the West German President; De Gaulle, the President of France; and Leonid

Brezhnev the Soviet Union‘s Head of State. Whenever any of these guests visited Iran the

world‘s press, radio and television were filled with reports, pictures and accounts of after-

dinner speeches which were invariably given in recognition of the progress achieved by Iran

and the leading role played by the Shah. In addition to the world‘s leaders, American

consultants and experts in various fields also traveled to Tehran on a regular basis, and whilst

receiving and entertaining them, the Shah made efforts to change his administrative systems to

their liking. Az Sayyid Diya ta Bakhtiyar, p. 485. 2 According to the precept ―Reforming the Electoral Law‖—one of the underlying principles

of the Shah‘s ―White Revolution‖—both the right to vote and the right to be elected to the

Majlis had been given to women. In the first election to follow the ―White Revolution‖ a

number of women from the Royal Court and upper-classes entered the Majlis as parliamentary

representatives. These included: Shawkat Jahanbani, Farukhrow Parsa (the wife of General

Shirinsokhan), Hajar Tarbiyyat, Mehrangiz Dawlatshahi, and several others. Az Zuhur ta

Suqut, publications of the Muslim Students Following the Line of the Imam, p. 130. 3 After ‗Alam‘s dismissal, Dr. Sadr the Interior Minister of the former‘s replacement Hasan

‗Ali Mansur, visited the Imam at Qaytariyyah. At this meeting, as well as announcing the

Imam‘s imminent release, Dr. Sadr, in order to please the Imam, strongly criticized ‗Alam‘s

government, blaming it for the periods of the Imam‘s detention and incarceration; whereas he

spoke highly of Mansur and described the new government as completely different to the

previous one. In reply the Imam offered him a few words of advice and added: ―We were

neither the enemy of that government nor have we signed a contract of fraternity with this one.

If you behave as the government before you did, then we will oppose you also.‖

278

informed of the event of Khordad 15 until I came out of prison. Unlike the

first time that the madrasah was attacked, when I was in fact informed of the

affair on the afternoon of that very same day. The slaughter which took place

on Khordad 15 was worse than the behavior exhibited by a military force

toward a foreign nation. At least they would not have killed the women and

children. Today is no time to celebrate.1 As long as the nation lives, it will

mourn the events of Khordad 15. A government official once said in a speech

that Khordad 15 was a disgrace to the Iranian nation; I wish to complete this

statement: Khordad 15 was a disgrace to the nation because weapons were

procured with the money of this nation and it was with these very same

weapons that they killed the people!

1 On Tuesday evening, April 7, 1964 (Farvardin 18, 1343 AHS) Imam Khomeini entered the

city of Qum after a lengthy period of detention and imprisonment. His return was celebrated in

such a way that some historians have reported it as being beyond description. People from the

capital city and elsewhere hastened towards Qum to meet the Imam, and both the Khan and

Faydiyyah madrasahs held non-stop celebrations for three days and three nights. These

historic festivities culminated in the reading of a ten-point declaration in the presence of the

Imam and ‗ulama‘ from the theological center. Matters stressed in this declaration included the

making of necessary changes in the theological centers; the implementation of both the

Islamic and constitutional laws; the abrogation of the Provincial and District Councils Bill; the

annulment of both the upper- and lower-Majlis; the release of all political prisoners; the

elimination of corruption; and the arrest of the regime‘s anti-Islamic campaigns. Programs

similar to this were also held in other cities of Iran. For further information refer to Nahdat-e

Ruhaniyyun-e Iran, vol. 4, p. 274 onward.

279

Speech Date: 9 am, April 10, 1964 [Farvardin 21, 1343 AHS / Dhu‘l-Qadah 26, 1383 AH]

Place: Qum

Subject: The crimes of the Shah‘s regime and the divine duty of the seminaries

Audience: A group of the „ulama‟, clergymen and people of Shiraz


Engendering disparity between the „ulama‟ and the nation Please give my regards to the „ulama‟ of Shiraz, especially to Ayatullah

Mahallati.1 Kiss His Eminence‘s hand for me and say: ―You suffered much;

your imprisonment and your efforts will never be forgotten; the thirteen days

you spent in a place which is made for the ruffians will be remembered by

the Master of the Age (may God Almighty expedite his advent).‖ Now you

should know and inform the honorable people of Fars province and other

places that they cannot advance, control the emotions of the Muslims or

destroy Islam by using bayonets, killing and imprisoning and other brutal

actions which are not practiced anywhere in the world today, not even in

Africa or other places. They will be defeated. Now they have made a more

prominent plot. It is not killing, imprisoning, or other harsh treatments for the

time being. Of course, there was nothing wrong with it. Let them arrest

everyone, take everyone away, kill some people. There will be still some

more and more; but their major plan is to engender disparity between the

„ulama‟ and the Islamic nation. They want to pretend that the „ulama‟ agree

with the Shah‘s revolution so that they turn people away from them and

deprive the „ulama‟ of their public support. Please tell Ayatullah Mahallati

and the other „ulama‟ of Shiraz to notify the tullab of this and to unify the

people. Be wary and watchful. Inform all people that they are the enemies;

enemies of Islam; enemies of the whole nation.

We all belong in the same rank

The Prophet of Islam was an Arab. We have no disagreement, and we

should not be dispersed. There is no difference between our younger and

older ones. No one is higher or lower than the others are; prior or posterior to

others. We all belong in the same rank. We are all rising for the sake of Islam

and God, and it should be for God‘s sake too, not for the sake of the world.

1 Baha‘uddin Mahallati.

280

No one ranks above the other. It is not just the duty of the seminary but

everybody is responsible. They thought Islam was dead as well, when

Ayatullah Burujerdi died. They were wrong; they are mistaken. The Prophet,

‗Ali and the other Imams („a) all passed away but Islam remained. Khomeini

will also die. My life is coming to an end. There remain only a few days of

my life. You young tullab and the scholars, have to carry on. I will die;

others will take over. They will depart and some one else will take over

again. It is Islam that should be protected. Hand kissing, putting up

someone‘s pictures, or using titles before or after somebody‘s name does not

matter at all… Seminaries should be all useful to Islam. If the Seminary does

not prove to be useful for Islam, it will be futile, worthless. It is the religious

obligation for everyone, for all orators and all Muslims to inform the people,

because the basis of Islam is in danger. We all concur in the essentials. Are

there any secondary things at all to disagree about? Are they not sure that

Islam is in danger? Nobody should recommend silence. Nobody should think

it is advisable.

People‘s fondness of religion

I suffer from seeing some excessive prejudices. When I hear some of the

young tullab‘s ideas, it gives me a headache. What is this superstition about

my picture? People will destroy even Khomeini, if he doesn‘t work honestly

for the sake of God... One should seek God‘s satisfaction, and working for

the spirituality of the people, not for the worldly gains. By God, that those

who kept silent—who will also lose their worldly gain—will become

wretched. People esteem religion. The „ulama‟ and clergymen are servants of

the religion, so they are liked by all. But if the people know that their effort is

for the gain of the world and out of ambition or the like, they will not pay

them any attention. I any more cannot collect the money and give it to tullab

while people are hungry and miserable and the religion is being destroyed.

They (tullab) should destroy and forsake me if I do that. People are quite

aware. Faithful people need a person who serves the religion; they will like

him who is more prominent. People like us because of religion. They express

their fondness because they are fond of religion. Those who try to cause

division among the „ulama‟, people, and in the religion are badly mistaken.

Their intentions have been revealed to us. Sayyid Diya‘1 has told the Shah

1 Sayyid Diya‘iddin Tabataba‘i, the experienced Iranian politician; he collaborated with Rida

Khan and the British in Hut (Esfand) 1299 AHS coup which caused the fall of the Qajar

dynasty and the formation of Pahlavi dynasty and Rida Khan‘s succession to the throne.

281

that it has been a mistake to arrest this man and another mistake to release

him. They have become disgraced.

Although our press does not write about it, the foreign press does. I

receive the news of their becoming scandalized abroad. It was proved to the

whole world how the people hate them. Whosoever tries to deceive people is

a traitor. The press here is a traitor. Answering my telegram, His Eminence

Ayatullah al-‗Uzma Khu‘i, has made a big mistake. He had expressed what

he meant in a few sentences and had refuted my words. He has said, ―The

„ulama‟ have not understood the truth of Islam. I understand the philosophy

of Islamic laws.‖ He has said that the Prophet wished for equality of rights

[between man and woman]. They (the government) don‘t mean social justice

when they talk about the equality of rights. Maybe if the „ulama‟ become

quite, they will start talking about inheritance, divorce and equality in other

rights. They are the enemies; you have to unite. Leave your disputes. Do not

be afraid of imprisonment. Elimination of Islam is…1 Islam has to be

preserved, as well as the Quran. It doesn‘t matter if Khomeini is lost; if

someone else is lost. Our aim is to preserve Islam and the Quran, not our

worldly lives. We all have the same goal. We all share the same thing. There

is no disagreement among us, and there should not be. I thank the whole

nation of Iran, especially the „ulama‟ and the clergymen, as well as the

people of Fars Province, its clergymen and „ulama‟. May God assist all and

make them victorious.


1 An illegible word.

282


Place: Qum

Subject: Denying the news about the clergy‘s agreement with the anti-Islamic goals

of the Shah‘s regime

Occasion: Ittilaat daily editorial (dated 1/18/1343 AHS)1

Addressee: Muhammad-Taqi Amuli

Hasanabad, Tehran

His Eminence Ayatullah Amuli (may his blessings last):

After extending my sincere regards, I have to kindly ask you to give my

thanks to Their Eminences Hujjat al-Islams and distinguished „ulama‟ of

Tehran—may God exalt their names—and ask them to deny strongly what

was printed in Ittilaat daily on Tuesday about the clergymen‘s agreement

with the government‘s goals. You should announce to the nation that no

clergyman can agree with the anti-Islamic matters and they should not

believe the content of the newspapers about the clergymen. May God‘s


Khomeini

1 After Hasan Pakravan (the Head of SAVAK) had met Imam Khomeini at the time of his

house arrest in Qaytariyyeh, the Ittilaat daily published the news of an ‗agreement between

the clergy and the regime‘ which was protested and denied by Imam Khomeini and the other

‗ulama‘.

283


Place: Qum

Subject: Denying the news about the clergy‘s agreement with the anti-Islamic goals


Occasion: Ittilaat daily editorial (dated: 1/18/1343 AHS)


Mashhad


After extending my sincere regards, hereby the content of Ittilaat daily

editorial, dated Tuesday, Farvardin 18 is denied. Please ask others to strongly

deny it, too.

Khomeini

284

Permission Date: April 11, 1964 [Farvardin 22, 1343 AHS / Dhu‘l-Qadah 27, 1383 AH]

Place: Qum






enemies, until the Day of Judgment.‖

It is hereby confirmed that His Eminence Sayyid al-‗Ulama‘ al-Alam

wa Hujjat al-Islam Haj Sayyid Mahdi Yathribi (may his graces last) who is

one of the prominent scholars and the great „ulama‟, and—thanks to God—is

endowed with virtues, goodness and piety, is a trustee of mine. He is granted




be in charge of the mentioned affairs while exercising caution.‖ His

Eminence is permitted to collect the two blessed Shares, spending them in

part on his own living as much as is customary and usual, delivering the

surplus of the noble Sadat‘s Share to its religiously prescribed area. He is to

spend one-half of the blessed Imam‘s („a) Share on promoting the obligatory

shariah and exalting the word of Islam, and to deliver the remainder to this

humble servant to be expended in the seminary.

―And I advise him (may God Almighty assist him and make him firm)—

as we have been advised by the pious predecessors—to keep company of

piety, to evade carnal desires, and to be cautious in the worldly and

afterworld affairs. I hope he will not forget me in his benevolent prayers.‖

May God‘s peace, mercy and blessings be upon him, God‘s pious servants

and our faithful brethren.‖



285

Statements Date: April 11, 1964 [Farvardin 22, 1343 AHS / Dhu‘l-Qadah 27, 1383 AH]

Place: Qum

Subject: Providing the families of the martyrs with their needs

Audience: Families of the martyrs of the Khordad 15 uprising1

[If the families] have other needs, I will provide them later. Do not

worry. May they be ranked among the martyred companions of the Doyen of

the Martyrs. I share you in your bereavement, too. I am also bereaved. Most

important of all is the disaster brought to the religion that is being damaged.

1 SAVAK report (dated 1/22/1343 AHS) before quoting the Imam, states: ―Several men and

women had come to Mr. Khomeini‘s house, giving him lots of letters. They had written, ―Our

husbands are dead; our youth were killed; what do we have to do, Mr. Khomeini? We have no

one to look after us.‖ Mr. Khomeini wept a lot and was very sad. To those who were well off

and did not need anything, Mr. Khomeini gave money orders of 1,000 tumans and to each of

the very poor families he gave an order of 3,000 tumans. They received their money

yesterday.‖

286


Place: Qum

Subject: Denying the news about the clergy‘s agreement with the anti-Islamic acts

of the Shah‘s regime1

Addressee: Husayn Khadimi

Isfahan

His Eminence Hujjat al-Islam wal-Muslimin Mr. Khadimi (may his blessings

last):

Thank you for your considerable efforts. I ask God for the success of the

„ulama‟ of Islam in establishing the truth and refuting falsehood. Please give

my acknowledgements to their eminent Hujjat al-Islams (may their blessings

last). In addition, it is necessary to ask them to deny the content of Ittilaat

daily editorial, dated Tuesday, Farvardin 18.

Khomeini

1 The editorial in Ittilaat daily dated 1/18/1343 AHS.

287


Place: Qum

Subject: Denying the news about the clergy‘s agreement with anti-Islamic acts of

the Shah‘s regime

Addressee: Husayn Anwari Hamedani

Najaf

His Eminence Hujjat al-Islam wal-Muslimin Aqa Shaykh Husayn

Hamedani1 (may his blessings last):

I thank the distinguished „ulama‟ and Hujjat al-Islams (may God exalt

their names) for their kind sympathies. Please give my sincere regards to

them. I ask God for the success of the „ulama‟ of Islam in establishing the

truth and refuting falsehood. Please ask them to strongly deny the contents of

Ittilaat daily editorial, dated Tuesday, Farvardin 18. May peace be upon

you.

Khomeini

1 At the time of sending the telegram, he had been living in Qum.

288


Place: Qum

Subject: Denying the news about the clergy‘s agreement with the anti-Islamic acts


Addressee: Ahmad Ahari

Tabriz

His Eminence Hujjat al-Islam wal-Muslimin Haj Shaykh Ahmad Ahari (May

his blessings last):

I thank their eminent Hujjat al-Islams (may their blessings last) for their

kind sympathies. Please give my sincere regards to the scholarly society. I

ask God for the success of the „ulama‟ of Islam in establishing the truth and

refuting falsehood. It is necessary that the contents of Ittilaat daily editorial

be strongly denied.

Khomeini

289


Place: Qum

Subject: Responding a telegram of congratulations on Imam Khomeini‘s release and

his return to Qum

Addressee: Sayyid ‗Ali-Naqi Tabasi Ha‘iri

Mashhad No. 289 1.23=18

His Eminence Hujjat al-Islam Haj Sayyid ‗Ali-Naqi Tabasi (may his graces

last):

Thank you for your kind sympathy.

Khomeini

Qum

290

Statements Date: Nighttime, April 14, 1964 [Farvardin 25, 1343 AHS / Dhu‘l-Hijjah 1, 1383

AH]

Place: Qum

Subject: The unstable political conditions in the world and the region

Occasion: Release of the clergy in detention in Tehran

Addressee: Sayyid ‗Abdul-Karim Hashimi-Nezhad1

For the time being, my intention is to unite all classes of the clergy so

that we can make a more serious decision… The worldwide conditions are

unstable in general and Iran‘s conditions are uncertain, too. Pakistan left the

CENTO2 treaty; Pakistan and Turkey have disclaimed their recognition of

Israel; Hijaz (Saudi Arabia) has not permitted the landing of the Israeli

airplanes carrying Iranian pilgrims to Mecca.3 Khrushchev

4 is going to resign

and the heads of the Communist Party are having disagreements. The dispute

between the Soviets and the Chinese is deepening. America is busy with the

elections and its national affairs. The Arab League is being formed and

developed. The circumstances are unclear in general. That is why the

gentlemen5 were released and we have to take advantage of these conditions.

1 Martyr Hashimi-Nezhad has quoted Imam Khomeini‘s words, in Mr. Qummi‘s house in

Mashhad, after his trip to Qum, and a SAVAK spy has reported it. (SAVAK document no.

H9/2553, dated 1/29/1343 AHS). 2 CENTO stands for Central Treaty Organization, which replaced Baghdad treaty on August

21, 1959. The member countries of the previous treaty except Iraq (Iran, Britain, Pakistan, and

Turkey) participated in it and it was supervised and granted military support by the United

States, although it was not one of the members. In fact, CENTO was the link between NATO

and SEATO formed by the West against the Soviets and the Eastern front. 3 The Iranian government had chartered a few airplanes from IL AL Aviation Company,

belonging to the Quds-occupier regime to carry the pilgrims. 4 Nikita Khrushchev, the Prime Minister and chairperson of the Presidium of the Union of

Soviet Socialist Soviet Republics. 5 It refers to the released clergymen.

291

Speech Date: 8 am, April 15, 1964 [Farvardin 26, 1343 AHS / Dhu‘l-Hijjah 2, 1383 AH]


Subject: Analysis of the Khordad 15 uprising; performance of the government and

the mission of the „ulama‟ and the clergy

Occasion: Imam Khomeini‘s release from prison

Audience: „Ulama‟, clergymen, merchants, students and people from other sectors

of society


“I take refuge in God from the accursed Satan

We belong to God and to Him we shall return.”

Sign of civilization, the mass murder of Khordad 15!

(The audience weeps bitterly) I have never felt so weak and incapable in

speech before; I feel quite incompetent today. I am unable to express the

sadness I feel for the general state of Islam and in particular for the state of

Iran, as well as for the events which took place during the course of this ill-

fated year1 such as the storming of the centers of learning and the affair of

Khordad 15. It was only when my imprisonment turned into detention that

the outside news reached me and I became aware of what had occurred on

Khordad 15.

God knows how devastated I was on learning of this incident (the

audience weeps bitterly). Now that I have returned from my detention in

Qaytariyyeh, I see young children without fathers (the audience weeps),

mothers who have lost their children, women who have lost their brothers

1 Among the major events of that year were: the assault made by the Shah‘s agents on the

Faydiyyah and Hujjatiyyah madrasahs and the killing and wounding there of a large number

of clerics and religious students; the conscripting of academic students and students of

religious learning centers to military service; the detention of Imam Khomeini; the holding of

mass demonstrations and protests against the detention of the Imam and the quelling of

demonstrations held in Qum, Tehran, Shiraz, etc.; the incarceration of Ayatullah Qummi in

Mashhad and also Ayatullah Baha‘uddin Mahallati, the latter‘s brother and son, the son of

Ayatullah Dastghayb and others in Shiraz, all of whom were sent to Tehran as was Ayatullah

Sayyid ‗Abdul-Husayn when he too was arrested ten days later; the journey made by

distinguished Ayatullahs and clergy to the capital city in protest against the detention of the

movement‘s leader and the confinement of university lecturers and a great number of clergy

from all over the country; and in addition to all of these events was the regime‘s increasing

cooperation and collaboration with Israel.

292

and people with missing limbs (the weeping continues). Much despondency

prevails. Indeed, this is the imprint of their ―civilization‖ and our ―reaction‖.

It is a pity our voice does not reach the outside world. It is a pity that the

sound of weeping of these bereaved mothers does not reach the outside world

(the audience weeps intensely).

Sinister propaganda against the clergy They introduce us as traditionalists, as reactionaries; they regard the

„ulama‟ of Islam as ―black reaction‖. Those heavily-subsidized foreign

newspapers which have set out to ruin us,1 introduce us abroad as anti-

reformists, as those opposed to modernization.2 Akhunds are presented as

1 The Shah used to spend part of the country‘s revenue on heavily financing propaganda

campaigns. Both ambassadors and the Royal Public Relations Bureau gave millions of dollars

to writers and publicity agencies and to the press, radio and television, to ensure that the

Shah‘s crimes and treacherous activities remained concealed and that instead he was

introduced as one of the world‘s great politicians and outstanding thinkers. Le Point, printed in

France, voted the Shah as ―The man of the year‖! Barry Rubin, the American researcher, in his

book The Power Struggle in Iran writes: ―The extensive nature of the propaganda which was

spread by the regime was one of the main reasons why the latter‘s shortcomings remained

hidden.‖ The sums of money given by the Shah for propaganda purposes were so vast that

rivalry broke out between Iranologists from America, Britain, France, Germany, Italy, and

Holland over the translation of materials such as the Shah‘s own book or the Mu‗arrifi-ye

Tamaddun va Shahan-e Gozashteh. Such payments were made in absolute secrecy and hence

the exact amounts involved for these or other payments offered as bribes for propaganda are

not yet known. Documents uncovered since the victory of the Revolution however, both in

Iran and in Iranian embassies abroad, indicate that these amounts had been quite substantial.

In America alone, millions of dollars were spent each year on popularizing the Shah‘s regime.

Among the contracts made to this end, was the five-hundred-and-seven-thousand dollar

contract made with the New York public relations counseling agency, Ruder and Finn, Inc.;

the agreement to pay Marion Javits, the wife of Senator Javits, an annual sum of sixty seven

thousand five hundred dollars; and the regular payment of exorbitant sums to William Rogers,

the former US State Secretary. Following his departure from Iran in November 1978 [Aban

1357 AHS], Siyamak Zand, the head of the press section of the Royal Public Relations

Bureau, stated in an interview that he used to bribe most of the foreign journalists. In the same

interview he clearly named four of the journalists in question to be the editor-in-chief of the

American magazine Newsweek; two journalists from The Daily Telegraph and The Times;

and the French reporter Gerard de Villiers. Refer to The Power Struggle in Iran, p. 117; In the

Service of the Peacock Throne, p. 310; and the Herald Tribune newspaper of November 17,

1978 [Aban 26, 1357 AHS]. 2 Time magazine, June 14, 1963 [Khordad 24, 1342 AHS] reads: ―…For three days during the

past week, Tehran became a battleground. People were screaming, machine guns were rapping

and… How ironic that this was a fight against ‗development‘… Powerful opposition to him

(the Shah) includes the corrupt leaders as a whole, big landowners and the mullahs who

believe that his program…entails non-Muslim involvement.‖ United Press International

writes: ―…Demonstrations have taken place due to incitement by religious figures: those who

are opposed to the Shah‘s reforms since their interests have been damaged by them.‖ Moscow

radio, on the eve of June 6: ―The reactionary elements in Iran who are unhappy with the land

reforms…held a demonstration today in the streets of Tehran, Qum and Mashhad. Certain

religious leaders were the directors and main instigators of this unrest.‖

293

those who travel on donkeys and who argue that they don‘t want electricity

nor do they need airplanes. It is said that they want to return to the Dark

Ages, that they are reactionaries. In fact it is this dark period brought about

by you (the Shah) in this country to which the akhunds are opposed. Is this

traditionalism? The virtuous „ulama‟ oppose these beatings and murders, and

this autocracy, dictatorship and despotism. Do you call this traditionalism? It

was the „ulama‟ of Islam who, at the dawn of Constitutionalism,1 fought

against the evils of despotism and procured freedom for the nation. They

ordained laws which were in the interest of Islam and benefited the nation

and which enhanced the country‘s independence, for they were Islamic laws.

They ordained these laws with the blood that they sacrificed, the burdens that

they bore and the trials that they endured. Are these akhunds reactionaries?

Today also, the clergy is rising up in revolt; it is embarking upon a

movement and in following the clergy the nation too is rising up in revolt.

Now, the Islamic nations are awakened, they are engaged in revolution. The

clergy wants the laws of Islam to be implemented. Is this reactionary?!2

Inviting others to abide by the holy laws of Islam, these divine laws for

which we undergo so much hardship and bear so many insults; is this in fact

reaction? Is God, the Blessed and Exalted, a reactionary?! The virtuous

(archangel) Gabriel, the mediator of divine revelation, is he a reactionary?! Is

the Holy Prophet a reactionary?! Are the exemplary Imams reactionaries?!

From the advent of Islam it has been the sole function of the „ulama‟, those

who themselves possess nothing, to convey the laws of Islam—the divinely-

revealed laws—to the people. Is it reactionary to convey these holy laws?

Islam approves true freedom If you truly believe in the precepts of Islam then this is what you should

believe in: Islam has afforded man freedom and made him the master of his

1 Here, reference is made to the militant ‗ulama‘ such as the martyr Ayatullah Haj Shaykh

Fadlullah Nuri, Ayatullah Sayyid ‗Abdullah Behbahani, Ayatullah Sayyid Muhammad

Tabataba‘i, Ayatullah Mirza Muhammad Hasan Ashtiyani, Shaykh Muhammad Khiyabani,

and Sayyid Jamaluddin Isfahani. 2 In a speech given a few days prior to this address, the Shah had said: ―We condemn

traditionalism and reactionary thinking‖; and similarly, he later wrote in the book The White

Revolution: ―The unrest of Khordad 15, 1342 (June 5, 1963) which was financed by a group

of landlords who had been hit by the Land Reform Bill was the best illustration of the ‗unholy‘

alliance which exists between two camps: the black reaction and the red destructive force.‘‘

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possessions, his family and his own self. In fact Islam demands man‘s

freedom and self-determination. In Islam man is free to choose where he

lives, what he eats and drinks and how he conducts his everyday life, as long

as the holy laws are not breached. It is the law of Islam which affords one,

whose home has been attacked, the right to kill the attacker. This is the extent

to which Islam values freedom. So can Islam be described as ‗black

reaction‘? The „ulama‟ do not speak for themselves, but merely quote God‘s

Prophet, who in turn quotes the Almighty Lord. Thus, if we are reactionaries

then the Holy Prophet must be a reactionary too. If you regard us, who

merely repeat the words of God and His Prophet, as traditionalists—as that

foolish man persistently insists on calling us—then you consider the Holy

Prophet a traditionalist too! The Devil takes this ‗civilized‘ thinking!

If however, you have faith in Islam and its laws—Islam which is the

source of all freedom, dignity, glory, self-determination, and independence—

and if we are the followers of Islam, then you have to accept that these are

the precepts of Islam. In what way can they be said to be reactionary?

Exactly what is it about the precepts of Islam that these gentlemen regard as

black reaction? Why not come and discuss this issue with us? It really isn‘t

right for you1 to make speeches here and there saying, ―We condemn

traditionalism‘‘ and so on and to persist in your swaggering. Why not come

forward and say that you believe what the Prophet has said to constitute

black reaction, so that we may examine the validity of your claim and may

prove that to the contrary it is not reaction?

Abide by the law

We say: ―Don‘t be the slave of others.‖ We want you to be honorable

and dignified. We suggest sir, that as a Muslim government and as the so-

called ruling body of the Muslims, you should be reverent, noble and great.

You are to safeguard independence and to be your own master. At whichever

meeting you attend you request more financial assistance.2 Don‘t degrade

yourself for the sake of begging for a few dollars. These are in fact the things

that we oppose. If this is reaction then yes we are reactionaries; and if that is

what being civilized is, then you are undoubtedly civilized. If you believe in

the laws of Islam then they are as we have explained and you are fully aware

1 A reference to the Shah. 2 Kennedy had given the Shah his word that Iran would receive both loans and foreign capital

investment in return for the implementation of ―reforms‖. By the word ―dollar‖ the Imam

means the American financial aid for which the Shah used to appeal. The New York Times

with reference to the Shah‘s referendum and implementation of reforms writes: ―Iran has

discovered more suitable terms for the receipt of American aid.‖

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of them. And if you say you prefer to rely on the constitutional law instead,

then that too has given the right of freedom to people, be it with regard to

their abode, their occupation, their wealth or their souls; and it in fact

prohibits coercion. It isn‘t that you don‘t accept the constitutional law

because you do; although even then some time ago you murmured something

about it being fifty-years-old and so on. What nonsense! How can a

constitution which argues for the freedom of the people and the press be

criticized for being ‗fifty-years-old‘? All we are saying is that you should act

according to the law. Let us take a good look at the constitutional law; you

send your representative and we shall send ours. O you, who lay claim to

being law-abiding, democratic, reformist and progressive, let us examine the

constitutional law. You‘ll see that if you act according to this law then we

won‘t say anything more. Abide by the Supplementary Constitutional Laws

which were achieved through the „ulama‟ sacrificing lives and delivering

nations from captivity. The constitutional law grants freedom of the press;

but are you prepared to free it? Is it we, the ones who say allow the

constitutional law to be implemented, grant the press freedom and permit the

press to enjoy freedom of expression, who is the reactionary? The press may

well be corrupt, but in spite of all their malice, they still would prefer not to

poison people‘s minds to the extent to which you force them.

Disgrace of the government

Now you, gentlemen and people of Iran, you must have seen the editorial

of the Ittilaat on Tuesday April 7 [Farvardin 18]. You read about the plans

they had intended to carry out and the one which they now have in mind.1

They saw that whatever move they made backfired. They used force,

intimidation and threats; they brought about the episode of Khordad 15; they

destroyed the Faydiyyah and Talibiyyah madrasahs;2 they affronted the

„ulama‟; they banished, deported, imprisoned, and much more. Not only did

1 The leading article of the Ittilaat newspaper on April 7, 1964 [Farvardin 18, 1343 AHS]

reads: ―How fortunate it is that the clerical community has also now joined forces with the

people in executing the programs of the Shah-People Revolution.‖ 2 Early in the year 1963 [1342 AHS], at the time of the Faydiyyah incident, the Talibiyyah

Madrasah was also attacked. A number of SAVAK agents and police officials in Tabriz

proceeded toward this madrasah with the intention of tearing down Imam Khomeini‘s

declaration which had been posted upon the wall there. However, on arrival they encountered

the resistance and protests of the religious students. A violent scuffle broke out between the

latter and the officials during which one police officer was killed. In the meantime, further

officials surged towards the madrasah and employing both fire- and side-arms they destroyed

whatever they came across. They beat and swore at the theological students and clergy,

towards whom they fired, killing some and injuring others.

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things go wrong, but they went so very wrong that even he1 came to know

about them. Indeed everyone knew about them. Moreover, objections raised

by the outside world put the regime in a very embarrassing position.2 The

events of Khordad 15 had truly disgraced the government. We hadn‘t wished

for them to be so disgraced, but the shame brought about by the events of

that day was so deep that it irrevocably stained this country. This affair will

be recorded in history. Even some members of the regime have themselves

admitted what a disgrace Khordad 15 was and I too say this. But they failed

to say why, so I will now do so: it was a disgrace because they had actually

purchased the machine guns, tanks and bullets that they fired at the poor

Iranian people with the wealth of this very same nation. They trampled this

poor nation underfoot. Could anything be more disgraceful than this? Tell us

exactly what these poor victims had done to deserve this? What could they

possibly have done?

Who is the reactionary? We only gave you a piece of advice; surely it didn‘t warrant such a

reaction. Our argument is quite logical. We merely say that we have laws and

that they should be implemented. Is it that you don‘t recognize the

constitutional law? If so, then get your governmental employee3 to go to the

Majlis and announce that this is the case so that you can then return to

primitive times if that‘s what you really want. Are we, the ones who ask for

the implementation of the constitutional law, reactionaries, or you, who

imprison people and order for their exile? Your prison cells are packed with

prisoners, with people of distinction, religious people, ‗ulama‟, professors;

and places such as Bandar ‗Abbas are full of exiles whose only crime was to

have said, ―We don‘t want to be slaves; we don‘t want to be the captives of

imperialism.‖

1 The Shah. 2 The tragedy of Khordad 15, 1342 AHS [June 5, 1963] was so great that news of it spread

beyond the Iranian borders, the millions of dollars of money spent annually by the Shah on

self-publicity failing to keep this horrifying news veiled. On June 6 and 7, 1963 the newspaper

Al-Ahram took to describing the tragedy; an article entitled ―The Great Deceit‖ was carried by

the weekly The Arab Observer on June 17, 1963; on July 10, 1963 Shaykh Mahmud Shaltut,

the head of Al-Azhar University in Egypt issued a statement with regard to this event; and

―The Lebanese Islamic Scientific Society‖, the youth of Kuwait, Iranian Muslim students in

Germany and other groups responded and voiced their objection by issuing statements, wiring

telegraphs and sending open letters to both Muslim and international leaders. 3 Reference here is made to the head of the government of the day (Hasan-‗Ali Mansur).

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What they said of us lately? Are you reactionaries as we say that you

have to abide by the Constitution? Lay down the Constitution and let all of us

abide by it; you accepted it. We say, observe the religion (religious precepts);

you say that the Holy Prophet is a reactionary (we seek refuge in God). You

do not speak literally; it means so. You do acknowledge the Constitution, yet

at that time they used to utter that it is fifty-years old, so on and so forth. It is

a constitution that has more than the affair of fifty years ago—a constitution

that stipulates that the nations should be free; that the people of Iran should

be free; that press should be free; that no one has the right to hinder others to

write.

Slandering the clergy

You no doubt read in the Ittilaat newspaper of Tuesday April 18

(Farvardin 29): ―What welcome news it is that the clerical dignitaries have

reached an agreement with the government concerning the Shah-People

Revolution‖—of course the same was written in other papers but this

particular newspaper has a wider readership. Following this, some people

who went to Tehran to voice objection requested that this clergyman be

identified,1 saying: ―Is the person in question Khomeini? Please tell us so that

we might execrate him; or is it perhaps another „alim of Islam? Come now,

indicate who it is!‖ Some of our high-ranking „ulama‟ are with us here today,

may God preserve them (the audience cries ―Amen‖). Others are to be found

in Tehran, Mashhad, Najaf and in other Muslim lands. May God praise them

all (the audience cries Amen). Now then, these „ulama‟ of whom you speak,

do they exist out in space? Well if not, why do you not name those who have

secretly made a deal with you? Name them if you dare. Tell us, was it

Khomeini who made concessions while in prison? He had no right

whatsoever to do something so contrary to Islam. How can Khomeini

compromise with the cause of oppression? It would be damned wrong of him

1 Following the publication of the article, ―Holy Alliance for a Holy Cause‖ (Ittihad-e

Muqaddas beh Khatir-e Hadaf-e Muqaddas) in the Ittilaat newspaper of April 7, 1964

(Farvardin 18, 1343 AHS) covering the alleged unity between the Shah and the clergy over the

―White Revolution‖, Imam Khomeini sends Hujjat al-Islam Fadlullah Mahallati to the

newspaper‘s office to ask who these ―clergy‖ are. The editor-in-chief of Ittilaat states that the

article was sent to the newspaper from high-ranking government officials and that they had no

choice but to publish it. The Imam demands that the editor-in-chief refutes the report in

question in his paper and that he follows up and acts upon his own decision with the utmost

strength and firmness. Eventually the government is forced to send a representative to Qum to

visit the Imam and apologize to him; and as well as asking forgiveness the representative was

to give assurances that henceforth the publication of lies and defamatory statements pertaining

to the clergy would be prevented.

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to do so. Could he do other than to preserve the dignity of Islam while he was

in prison?—which is in fact what he did. Could Khomeini and others like

him possibly bring themselves to say something which was to the detriment

of Islam: this Islam for which the Holy Prophet and the Immaculate Imams

(„a) labored so hard and for which the „ulama‟ have exerted so much effort?

Indeed if Khomeini actually did do such a thing, then he would be cast out

from the society.

The plot to introduce the „ulama‟ and the clergymen

They have hatched a plot which is to introduce the „ulama‟ of Islam to

the people as like them. They are ostracized by the society, and they like us

also to be ostracized. The society does not accept them, and they like it (the

society) also to say that it does not accept us. Through this sinister plot they

like us to be hated by the society… What a calamity! Could I tell the

corruptions of this country to this Majlis, its two, four chambers? Today, I

am not also feeling well. Last night I slept only a little. Nevertheless, well, a

general issue must be stated. Don‘t we have any right to defend ourselves?

Helplessness of the editor-in-chief of Ittilaat

These same people visited the editor-in-chief of the Ittilaat 1

and asked

him: ―Who actually told you of this matter concerning the alleged

concessions made by a clergyman? Let us know who this treacherous2 spy is

who has accepted your terms and has compromised against the interests of

Islam.‖ Initially the poor wretch said in embarrassment that he hadn‘t been

there at the time. Then, after giving a detailed account to absolve himself

from the matter, an account which is far too lengthy to recount here today, he

added: ―This is the article which I had prepared for that day.‖ He then

showed it to those present and continued: ―But some officials brought several

attached sheets to me and told me that I must print those instead. It was an

order; what could I do?‖ I will tell him what he can do. If the editor-in-chief

of Ittilaat is someone who truly regrets such obtrusions, then luckily, being

financially comfortable and not in need as such, he can quit journalism and

become a minister. Fortunately, it is the done thing here (the audience

laughs); so you too become a minister or a Member of Parliament or

something. Of course you won‘t get the people‘s vote, but you can still be

appointed to the office. It‘s not necessary for people to favor this

1 ‗Abbas Mas‗udi, the proprietor and editor-in-chief of Ittilaat. 2 In the text reference is made to ―ruhani-ye sazmani‖ meaning the pseudo-clergy agents of

SAVAK.

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appointment, since they have no mandatory rights anyway. No, there‘s no

doubt that they will appoint you as a Member of Parliament, or they will

nominate you as a senator.1 So if you genuinely deplore these obtrusions,

then why not quit journalism and find a better occupation? It must also be

said however, that I actually sent a message to this editor-in-chief telling him

to repudiate the article in question and from what I was told last night, he had

said that he could no longer show his face to the nation or the clergy and that

he would come up with an article which would refute the former one. Now,

is it we who are reactionary or you?

Sheer lie You are mistaken to lay such a lie at our door as if we are deceased.

Indeed, praise be to God, we have a large number of „ulama‟. We have both

distinguished and pre-eminent maraji„; we have many great philosophers and

scholars of the religious sciences in theological centers and throughout the

land. They will not just sit by while someone writes such a great lie in one of

the popular newspapers stating, ―Thank goodness they have compromised‖.

However, even if we scream and cry out, they will ensure that our voices are

not heard. Now you,2 the one who either yesterday or last night declared that

you will curb traditionalism, are not your censoring of and obtruding upon

the press in itself a form of traditionalism? And don‘t claim that we are

falsely accusing you because we have evidence of your actions. This is no

lie. The very article which you ordered to be printed and which you later

refused to allow to be refuted, now lies in the editor-in-chief‘s office of the

Ittilaat newspaper.

I am not afraid and have never been afraid

All we are asking is that you abide by the constitutional law. If you have

a faith then act according to its ordinances; and if you regard religion as

reaction then at least act according to the constitutional law instead. Allow

freedom of the pen. This poor editor-in-chief was truly in a wretched state. I

sent word to him that I am not one of those who make empty demands. No

indeed, I follow my demands up. God forbid, but if I ever feel that I have to

say something to defend the interests of Islam, then I shall surely say it and

1 The ―Senate‖ (or Upper House) was the second Majlis of the late regime which was

established according to Articles 43 and 45 of the constitutional law and comprised sixty

members (senators): thirty members appointed by the Shah and thirty members popularly

elected. 2 The Shah.

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follow it through without fear. I swear by God that I have never experienced

fear (an outburst of emotion from the crowd). Even on that day when they

were taking me away, it was they who were frightened, whereby I comforted

them by telling them not to be afraid (the audience laughs).

Don‘t you see that if we fear while striving for the goals of Islam then

we in fact have no faith. These are the goals for which the prophets made

unrelenting efforts and for which great men of Islam gave their lives. In

striving for these goals the noble „ulama‟ of Islam have been set on fire; they

have lost their lives, been imprisoned and exiled and have served long

sentences. Hence, if we fear for ourselves more than we are concerned about

the interests of Islam then we cannot be said to have faith. Would anyone

with faith be afraid to leave this world? In fact if we really believe in the

afterlife then we should pray to be killed in the path of God and so join the

martyrs. One who has no faith in the afterlife should fear, not us. We have

been assured a good place (in the next life) by our Lord, the Exalted, the

Merciful, as long as we live according to His religion; and we hope and

believe that this is in fact what we are doing. Of what should we be afraid?

Why should we fear you? The most you could possibly do would be to

execute us, in which case our life of ease would then commence. We would

leave all these iniquities behind us; we would be relieved of all the pains and

anguish of this life. Our beloved master (Imam ‗Ali) has said: ―I swear by

God that Abu Talib‘s son (Imam ‗Ali himself) is as fond of death as a

suckling baby is fond of its mother‘s breast.‖1 Of course we cannot make

such a claim, but nevertheless we are his followers. To fear death is to have

no faith in the hereafter.

They made a mistake in releasing me Are we, who say the press must be free, traditionalists, while those who

use force to demand that certain things be reported are progressivists?

Unfortunately, however, whereas our voice doesn‘t go beyond these four

walls, their voice reaches as far as America as well as the other countries

from whence they obtain their dollars. They spend the wealth of this nation

on the foreign press—a press which writes articles disparaging our clergy,

Islam, our nation, and everything we have. I used to read these stories when I

was in captivity. What a blunder they made in releasing me. They certainly

made a grave mistake. In fact I told them while I was there that if they

intended to continue with their scheming then it was best for them that I

remained imprisoned, for my release would only create further unrest. Now I

1 Nahj al-Balaghah, Sermon 9.

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am telling them again, we are not reactionaries in the sense that you mean.

Islam does not disapprove of the fruits of civilization and neither do we.

Islam as the forerunner of independence and power Islam would like nothing more than for you to be in command over all of

the world powers for after all it was Islam that drew its sword and conquered

half or even more than half of the globe. Can this Islam be called

reactionary? Islam once governed all of these countries that you are now

governed by.1 The sheer fact that those countries which implemented the

commandments of Islam (of course this only applies to one or two Muslim

governments, the rest never having really implemented Islamic precepts)

considered themselves to be carrying the banner of Islam and to be identified

with it; and the very fact that they implemented Islamic principles, even if

only in appearance, meant that they were able to achieve such power and

might that an army of a mere twenty-odd thousand Arabs succeeded in

trampling such a vast country as Iran underfoot. This it did in order to make

human beings out of its inhabitants and to bring civilization to the country,

which indeed it succeeded in doing. The lofty thoughts held by the „ulama‟

and maraji„ in our country are all due to the light of Islam. They all come

from Islam. The rotten and traditionalistic minds of this regime however, are

the cause of the nation‘s servitude to all; offering this country lock, stock and

barrel to foreigners and thus giving the country‘s entire wealth to others.

This is true reaction. Shame on it!

The Ittilaat editor-in-chief to abide (by his promise)

The Prime Minister sent someone to me yesterday who said: ―We ask for

your forgiveness, there has been a mistake. Please do your best to ensure no

further unrest breaks out and we shall do as you ask,‖ thereby uttering the

usual rhetoric. In reply I said: ―The Ittilaat newspaper maintains that it is not

to blame for the article, but that it is in fact your fault; and you claim that you

regret your past behavior. Therefore, you must promise that such things

won‘t reoccur, because if they do then the consequences will be far worse

next time. Don‘t persist in calling us reactionaries, for if you do we have no

choice but to expand on the issue in order to determine who the real

1 At the onset of Islam‘s period of expansion, the Muslim armies captured Syria, Palestine,

Mesopotamia, Iran, Tripoli, Cyprus, and Punjab; and subsequently they went on to take Egypt,

North Africa, Spain, Portugal, south-west Europe (the Iberian Peninsula), south-east France,

and Athens. Refer to Faraz va Nashib-e Tamaddun-e Islami dar Espanya, p.6; and Inqilab-e

Islami va Difai Muqaddas, p. 274.

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reactionaries are, the dear „ulama‟ of Islam who ask that you don‘t oppress

the people so, or yourselves.‖

Starvation and humiliation in the ―progressive‖ country

We were deeply distressed by the winter just passed, when lethally cold

weather struck Isfahan, Hamedan, Tehran, Qum and elsewhere; but did you

show any consideration or make any arrangements for those poor victims in

this our ―developed‖ society? I was told that in Hamedan more than two

thousand people died due to cold weather which reached forty-three degrees

below zero. O you who have caused our country to ―develop‖, did you do

anything for these people? We are not against development, in fact we truly

want you to be modern, but please do something for these poor wretches.

Must they suffer both from the pain of starvation and the pain of humiliation?

Must they both walk barefoot and be struck on the head too? All we say is

don‘t do this. Is it reactionary to say don‘t suppress people so; don‘t beat or

insult them so; or to ask that you act according to either Islamic law or the

constitutional law? You, however, the agents of despotism, who use force,

intimidation, banditry and whatever other practices you choose against these

people; you who violate the constitutional law and totally disregard Islamic

ordinances, are you the progressivists?

Islamic university of the gentlemen! It‘s preposterous I know, but they have decided to establish an Islamic

university.1 Apparently they have allocated a budget of a few million tumans

for this purpose. Well, those of you responsible for this scheme, if you really

are sympathetic toward Islam then why do you demolish our university; yes

look, the one standing over there? If you have genuinely reached the

conclusion that Islam, Islamic precepts and the „ulama‟ of Islam must

remain, then although it‘s true we don‘t expect any goodwill from you, at

least don‘t subject us to your malevolence. Just give us a chance to render

you a service. Fortunately, we don‘t receive a penny from the national

budget. Instead we have to endure poverty and tolerate your mean treatment

of us. Whoever so wishes is free to witness for himself the living conditions

of these students of the religious sciences. Go and see how they have lived

1 Toward the beginning of the 1960‘s the regime decided to establish a university by the name

of ―The Islamic University‖! Imperialist policies required that the religious and scientific

teaching centers lay under government control and that the clerical community became

attached to the government administration departments. The clergy of Iran, however, ever-

vigilant, did not allow the Shah to succeed in this.

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both before and after their rooms were plundered. What did these agents of

the regime want to plunder; an old rug maybe or perhaps a broken samovar?

Are these what they were after? God knows this is not the case. Their

intention was to intimidate the religious students. Why not go and see our

madrasahs and homes for yourselves? We have nothing to hide. Our entire

annual budget which consists of money donated to us with the utmost

sincerity by these indigent people for the safeguarding of Islamic principles,

doesn‘t amount to the money spent on even one of the parties given by you in

honor of a foreign guest. If our entire annual budget can be said to equal the

cost of one of your parties, then you are entitled to say: ―Fie to you

reactionaries!‖

The clergy is after the interests of the nation and country We argue that you ought not to squander so much of this country‘s

budget. What is the point in holding so many parties? Is it reactionary of us

to suggest that you be your own master and don‘t beg from people so much

or that you don‘t incur unnecessary expenditure in the first place which

indeed brings about the need to beg? If you come to believe in the precepts of

Islam, all of us, the whole nation, will be behind you. Have we ever bribed

this nation to love and support us to the extent that they do? No, in fact they

have realized that all of us, the clergy, the great maraji„, this religious student

Khomeini, we all feel affection for them and seek their interests and the

interests of the country and nation. People truly believe this. This belief sits

firmly in their hearts; and man generally follows his heart. That is why they

support us.

Heed my advice

Why don‘t you begin to heed my advice? Just as I told those who were

sent by the regime to speak to me, so too I am now telling you that you must

change the way you tackle things. You saw that by inflicting pain, by

beating, torturing, imprisoning, exiling and throwing insults, nothing was

achieved. Indeed you saw that the nation deeply resents such behavior; and

that you cannot suppress a nation for ever. You witnessed all this for

yourselves so why not change your policy somewhat and see what happens?

Why, you are the ones who claim to be rational! So try out a new approach

for a change and show people a little benevolence, a little courtesy. See here,

the government actually belongs to the people. The national budget comes

from the people‘s pockets. You are a servant of the people and governments

are their attendants. Don‘t continually assert that you are the people‘s

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servant, while in practice you hit the people on the head; don‘t trample these

poor people underfoot. You obtain your means of livelihood from the

nation‘s budget, and you enjoy a comfortable life. Very well let‘s regard that

as a gift to you. You live in whatever manner you want and can have

whatever you desire. The kind of life led by these people is inconceivable;

you couldn‘t possibly imagine how they live. We still have difficulty in

comprehending how an airplane can actually make a return journey from

here to Holland in order to bring flowers for a party. I have heard that the

rent for this airplane has been three hundred thousand tumans. This is

something widely discussed and well-known, but we still find it hard to

grasp. Even so, let us again look upon all of this as a gift to you. In fact it is

from the wealth of this nation that you feed; from the wage of this laborer

and this farmer. If, as you maintain, you feel for the laborers and farmers

then why not throw a few crumbs to the poor? With as little as one million

tumans almost everyone could have been saved from the bitter cold of last

winter; after all one million tumans is a mere drop in the ocean for you.

Therefore share out some of the money you have appropriated from the

nation amongst these poor people. With a little help they could be active and

earn themselves an honorable living. Such actions would safeguard your

future. Not only would you not meet with opposition, but the people would

warm to you. Then, just as I am sitting here talking and people are listening

and trusting in what I say, so too, people will find confidence in what you

have to say. As things stand however, no one has faith in you. Even if you

were to say two times two is four, people would say that this is too obvious

to be true.

The clergymen oppose the violation of Islam and the law Someone approached me and apologized for the wrongdoings of the

previous government. He thanked God that this government had eventually

been dissolved; and he claimed that by comparison the members of the latest

government were in fact religious people whose fathers had mostly been

clergymen. In reply I said: ―We were neither the enemy of that government,

nor have we signed a contract of fraternity with this government. It is your

deeds with which we are concerned and which we monitor. If you repeat the

deeds of your predecessors then we shall relentlessly oppose you as we did

them, for we are the same as we were before. Your names too will be

blackened as were theirs. Nevertheless, if you change your attitude, then we

are all Muslims and brothers together. Not only will we not oppose you, but

we will lend you our support. I told you before and I will tell you again, you

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must bow in humility before Islamic precepts, that is, if you really are the

Muslims that you claim to be. Yes, you must submit to the precepts of Islam

and of course abrogate those laws which contradict them.‖ Have we ever

argued that there should not be a government? No indeed, but what we do

say is that the government must obey the laws of Islam, or if not, then at least

the laws of the Constitution. Neither have we ever advocated living the kind

of life lived thousands of years ago, when people made their homes in caves.

Which clergyman has ever said such a thing? Just name one clergyman who

maintains that we are hostile to the signs of civilization.

Turning the signs of civilization into corruption When such signs arrived in this country, you tampered with them while

in their unadulterated form, thereby transforming them into something

unacceptable and prohibited according to Islam. Our radio service for

example, is its purpose really that for which it is used here in Iran? Similarly,

with regard to the television, should it be abused as it is here in Iran? Indeed,

these modern devices are in fact also utilized by civilized countries in the

same way as they are utilized here. The education and training received in

this country is truly bad. Our educational system1 is not capable of answering

the needs of this country. It is incapable of rearing strong athletic youths who

would confront the forces of imperialism, clench their fists, be killed and

rescue the nation. No, our system of education is incapable of this. They

undermine people‘s resolve with this situation that they have brought about

and by the kind of programs broadcast by our radio, television, etc. Our

newspapers, our magazines, our books, in fact our entire publications, are in

the hands of imperialists. It is the imperialist powers which vulgarize our

newspapers in this way in order to poison the minds of our youth. It is they

who organize our cultural programs in such a way as to ensure that we have

no capable, virile youngsters. It is the imperialist powers who arrange such

radio and TV programs so as to weaken people‘s resolve and to make them

lose their vigor, their potency. All this is the doing of the imperialists and it is

to such imperialist manifestations that we object. Does that then make us

reactionaries? What we have to say is extremely simple and doesn‘t warrant

aggression or hostility. Why not sit down and talk rationally? There is no

need for anger and rage. There is no need to throw insults. All you have to do

is to send some sensible representatives to talk with us and explain exactly

what it is about cultural development and progress that we supposedly take

1 It refers to the Ministry of Training and Education that was called the Ministry of Education

at that time.

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issue with. What we do object to is all forms of corruption. We believe that

your reform programs are in fact devised by Israel and it is to Israel that you

turn for help and advice whenever you want to draw up a plan. You bring

military advisers from Israel into this country.1 You send students from our

country to Israel. If only they were sent elsewhere; to America or even to

Britain for example. But no, you send them to Israel! These are the kinds of

issues we dispute.

The Muslim countries on one front, Iran and Turkey on the other We argue that the entire Muslim countries have formed a united front on

one side, in opposition to infidelity and Israel, while you yourself and the

Turkish government are stationed on the other side in support of Israel. We

hold that this is ill-advised. For God‘s sake man, don‘t go against the

sensibilities of the Muslim peoples so, for I swear by God this is suicidal.

All of the Muslims on one side and Iran on the other! If this is to be the case,

then the nation of Iran will become reproachable and our Sunni brothers will

think that Shi‗ah are Jew-worshippers.

Voicing out the opposition to Israel

O people of the world! Let it be known that our nation condemns any

alliance made with Israel. It is neither our nation nor our clergy who have

made such an alliance. Indeed our religion beseeches us not to join hands

with the enemies of Islam; just as our Quran implores us not to align with the

enemies of Islam against the Muslim front. This is what we maintain. Can

you call this being reactionary? If so then come and explain to us in what

way this can be said to constitute reaction. You who boast a history of two-

1 The political relationship between Iran and Israel dates back to the post-1953 (1332 AHS)

years. In 1960 (1339 AHS) the government of the day in Iran gave official recognition to

Israel and a friendly relationship between the Shah and Israel got under way. During these

years of friendship many army officers and SAVAK agents were sent to Israel to receive

training from MOSSAD (the Israeli intelligence agency) agents, and hundreds of Israeli

officers and agents came to Iran to supervise the army and the Shah‘s intelligence agency

(SAVAK) and to assist the Shah‘s agents. Toward the end of the Shah‘s reign the transactions

which passed between Iran and Israel had reached an annual sum of four hundred million

dollars. The Shah had himself ordered for an arms purchase worth six hundred million dollars

in one go alone. According to the documents which were obtained from the American ―den of

espoinage‖ after the victory of the Islamic Revolution, the Shah‘s regime had in fact, since

1958 (1337 AHS), been a member of an official tripartite organization composed of the

security services of Iran, Turkey and Israel which was named ―The Triple-Headed Bayonet‖.

Refer to Documents from the US Espionage Den, Muslim Students Following the Line of the

Imam.

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and-a-half millennia of sovereign rule and endlessly crow about those rotten

bones which have decomposed and are no more1 and which you now want to

dig up from beneath the soil to use in your confrontation with Islam, have

you now at this late hour joined forces with Israel against the precepts of

Islam and against the Muslims?! We are the ones who advocate your non-

involvement with Israel, yet you now try to accuse us of collaborating with

others and of being involved with so-and-so and whatever he brought with

him.2 The Devil takes this reasoning! Shame on you! Yes, this is what we

have to say. Now in what way can this be called traditionalism, as that stupid

man persists in asserting? What is traditionalist about our argument?

Islam at a superior level of civilization

We enjoy a superior level of civilization; Islam enjoys a superior level of

civilization; the greatly-esteemed maraji„ of Islam also enjoy a superior level

of civilization. You may go and see them for yourselves. They can be seen

here or in Mashhad, Tehran, or Najaf. Go and see which of these great men is

reactionary. Those in power travel around by air or by car and expect the

nation to travel by donkey. Earlier this year however, we all saw how one of

1 The Shah had given himself the title ―Aryamehr‖ meaning ―light of the Aryan race‖ and had

tried to give a new lease of life to the history of the Iranian monarchy. He also went through

with the two-and-a-half-millennia celebrations in an attempt to bring to life the Iran of the past

as well as its kings and to destroy Islamic culture and its teachings. In the book Mission for

my Country, the Shah has immeasurably glorified past kings of Iran, kings not at all much

different from himself. 2 From the movement‘s onset admirers of the Imam both from within and without the country

would come to see him in a show of support, and these would include outstanding national and

revolutionary figures. On one occasion a person introducing himself as an Egyptian diplomat

in Lebanon managed to meet with Imam with the help of an Iranian cleric who acted as

intermediary. At this meeting this person said that he was commissioned by Jamal ‗Abdun-

Nasir, the head of the Egyptian government, to convey the latter‘s gratitude to the Imam for

his having revolted against Israel. There is reason to believe that this man had probably been

sent on behalf of the Shah‘s intelligence service. Jamal ‗Abdun-Nasir was one of Israel‘s

major enemies, while the Shah was regarded as one of its staunch supporters and the

propaganda spread by the Shah persistently presented Egypt as Iran‘s enemy. With the

intention of plotting against Imam and of generating suspicion toward him, the regime

published this concocted report in the press of June 1963 (Khordad, 1342 AHS): ―…On June 1

a person named ‗Abdul-Qays Jowjow (or Muhammad Tawfiq al-Qiyasi) arrived at Mehrabad

airport in Tehran from Lebanon. Since he was viewed as being suspicious by the custom

officers he was taken for questioning and enquiries were held. As a result, a sum of about one

million tumans was taken from him which, subsequent to investigations, he confessed to have

brought from Jamal ‗Abdun-Nasir to give to certain persons in Iran.‖!

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these respected maraji„ traveled to Mashhad by air;1 and everyone knows

that the other maraji„ always travel by car. Again this year we witnessed how

the maraji„ journeyed to Tehran where they all assembled2—I would later

like to praise this move—but the question is, did they go by donkey? Are

these men hostile to the effects of development and progress?

The clergy as the usual supporter of the country

We ask you not to behave in this manner. We are after all members of

the same family; we are all fellow countrymen. So why do you want to

divide us? We lend this country our unconditional support without making

any demands upon her budget; and despite the beatings, insults, abuse,

imprisonment, and torture we are made to bear, we still remain a solid

column which remains standing at the service of our country. If, God forbid,

any danger ever threatened this country, then we would stand steadfast in

readiness to fearlessly confront it.

The akhund remains while you flee There are those who say that they want to protect this country and who

brag about their courage and valor. But do you recall how, when the Allied

Forces came to Iran, it was these very poor souls who fled even as far as

Yazd?3 Can you name just one akhund who fled though; just one? On that

1 Ayatullah Sayyid Hadi Milani was one of the maraji‗ of that time who was resident in

Mashhad and who, along with other migrant ‗ulama‘ and maraji‗ of Tehran, had gone to the

home of Ayatullah Khwansari. The Imam‘s address indicates the extent of the regime‘s anti-

clergy propaganda in that Imam was forced to make mention of something that seemed so

trivial and obvious. 2 Following the arrest of the Leader of the Islamic Revolution and the radio broadcast of

‗Alam‘s (the Prime Minister) speech in which he gave notice that those who had been arrested

would be tried and executed, the clerical community in Iran converged on Tehran from all

over the country: from Qum, Ayatullah Mar‗ashi, Mr. Shari‗atmadari, Ayatullah Murtada

Ha‘iri; from Mashhad, Ayatullah Milani and Shaykh Mujtaba Qazvini; from Hamedan,

Akhund Mulla ‗Ali Masumi; from Ahwaz, Haj Sayyid ‗Ali Behbahani; from Isfahan, Haj

Husayn Khadimi and Baqir Zand Kermani; from Khorramabad, Ayatullah Kamalvand; from

Yazd, Ayatullah Saduqi and other ‗ulama‘ from all over the country. Refer to Nahdat-e

Ruhaniyyun-e Iran, vol. 4, p. 132. The aforementioned clergy having assembled, issued a

declaration headed, ―The declaration of the clerical community in Iran,‖ the complete text of

which is to be found in ibid., vol. 4, p. 134. 3 At 4 am on August 25, 1941 (Shahrivar 3, 1320 AHS), the British and Russian ambassadors

went to the home of ‗Ali Mansur, the Prime Minister of the day, to inform him of the Allies‘

attack on Iran. On the eve of September 13 (Shahrivar 22), Rida Khan (Shah) was informed

that the Russians had entered Karaj and that they were advancing toward Tehran with great

speed. On hearing this news the royal family and Rida Khan himself all made for Isfahan.

Rida Khan went from Isfahan to Kerman and then to Bandar ‗Abbas from where he was then

taken to his place of exile by ship. Ministers, parliamentary representatives and army

commanders too—i.e. those who make claim to being the country‘s protectors!—every one of

them slithered into some hole or other! The commander of the Khuzestan troops surrendered

without hesitation whilst the Americans, who were situated at the Ahwaz-Dezful frontier,

continued to advance; the military commanders of Tabriz along with their soldiers and officers

laid down their arms and fled toward the mountains and the Russians took over the region

without meeting any opposition; the army of Gilan, whose commander was later decorated for

bravery, fired a few cannon balls and then fled! The commander of the First Division which

was stationed at Marzanabad lay in hiding and the troops of Mashhad fled toward the salt

desert without water or food. Refer to The Memoirs of General Fardust, vol. 1, p. 87 onward.

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day when airplanes were flying over Tehran in order to intimidate and

terrorize the people, the late Ashaykh Husayn Qummi, may his soul rest in

peace, and I, were somewhere in the vicinity of Shapur Square.1 As these

aircraft were ominously hovering above, his eminence was twiddling his

moustache as if absolutely nothing was happening; and I likewise was very

calm and collected. On the contrary, however, if the shoe was on the other

foot, then the first ones to flee would be those decorated heroes who are so

puffed up with self-esteem and who constantly boast of the services they

render to the country. It is only when oppression reigns and when it is in their

own interests that they are strong. Thanks to God, however, that we are the

ones who will always remain until the very end. Unless of course they come

and take us away; otherwise you can be sure that we will be here.

Religion versus religion

Don‘t be mistaken in thinking that their plan to establish an Islamic

university is due to their reconciliation with Islam; this is not at all the case.

Instead, it is but a repetition of the time when the Quran was raised at the

end of the bayonet in the confrontation with Amir al-Mu‘minin (the

Commander of the Faithful—Imam ‗Ali („a)).2 Mu‗awiyah defeated Amir al-

Mu‘minin by taking advantage of the power of the Quran and using it as a

weapon. Yes, by using the Quran as a weapon! Otherwise there is no doubt

1 Shapur Square (currently named Wahdat-e Islami), is situated in one of the old areas of

Tehran, which, due to urban expansion, is now to be found in the south of the city immediately

north of the railway station. 2 In the battle of Siffin, Mu‗awiyah‘s soldiers, seeing that they were in danger of defeat, fixed

copies of the Quran to the end of their spears under the orders of ‗Amr ibn al-‗As and

proposed to ‗Ali (‗a) that God‘s Book be the arbiter between them. The purpose of this ploy

was to sew discord amongst ‗Ali‘s troops and indeed resulted in the latter ceasing to fight in

the battle. No matter how much Hadrat ‗Ali counseled them it was to no avail. Eventually the

matter was taken to arbitration and ‗Ali‘s near-victory turned into defeat. Refer to Waqi‗at as-

Siffin and Al-Imamah wa‘s-Siyasah.

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that it would have taken a maximum of a few hours only to wipe the Bani

Umayyad off the face of the earth. They drew up a plan, however, whereby

the Quran was brought forward and they said: ―We are Muslims and you too

are Muslims. We both bear witness to the same God and quote this Quran

saying: There is no god but Allah.‖ No matter how much Amir al-Mu‘minin

insisted on being patient and not rushing into war, arguing no good would

come from it, the foolish Kharijites1 who were the Imam‘s friends and

companions (although they never really came to know him) ignored the

Imam‘s pleas claiming that according to the Quran it was incumbent upon

them to fight. They thought of an artifice: they fastened copies of the Quran

onto their lances and raised them up into the air declaring: ―The arbitrator

between ourselves and yourselves is the Book of Allah; the arbitrator is the

Book of Allah.‖2 Hadrat Imam sent after those of his companions who were

actually engaged in battle, telling them to cease fighting and to return. His

companions however, returned a message stating that they needed to fight for

a further hour. Thus, the Imam explained to them that the Kharijites, having

been deceived by the enemy, had now surrounded him and with swords

drawn were about to kill him unless they returned from the battle front.

Hence, we see how Islam was defeated by misuse of the Quran.

The conspiracy to defeat Islam in the name of ―Islamic university‖

Do you truly believe you can defeat Islam by establishing an Islamic

university? Do you imagine we will sit back and permit you to execute your

plans? Indeed, we shall anathematize whosoever enters that university. The

people themselves will bring it down. Could they conceivably allow the

religion, believers and „ulama‟ of Islam to be under the auspices of the

Ministry of Culture? The Ministry hadn‘t better make the fatal mistake of

interfering with our religion or with Islamic issues, because only if Khomeini

or God forbid, all the maraji„ of Islam actually passed away could they

continue to see this program through. Even when we have gone and are

thereby relieved of our Islamic duties, the nation of Islam will live on; it has

been revived and given a new lease of life. May God reward all those

responsible for this revival.

1 Khawarij (Kharijites) is the plural of khariji (―foreigner/dissenter‖); someone who turns

against the government. After the battle of Siffin, a group of the Muslims who were later

called the Kharijites left their ranks and chanting, ―No arbitrator other than Allah‖ they held

that the murder of ‗Ali and Mu‗awiyah was a religious duty. 2 Refer to the book Waqi‗atu as-Siffin, p. 481.

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The nation as uncompromising The nation of Islam has arisen and will never again acquiesce. Even if I

make a U-turn or compromise with you (the Shah), the nation surely will not.

We still adamantly retain our stance in opposition to those laws which

counter Islam and to unwarranted incarceration and all kinds of compulsion

and pressure exerted upon the nation. Are we reactionaries because we ask

why certain people had been imprisoned, or ask what those poor souls in

Bandar ‗Abbas had done to deserve banishment there or indeed to deserve

execution; or what they had done to deserve detention?1 Supposing their

crime had been to utter a few words concerning your duty to abide by the

law, do those few words warrant a life sentence in Bandar ‗Abbas?

Savagery of the Middle Ages

You ought to reconsider your stand somewhat. Amend your behavior

and abandon this reactionary attitude of yours. Try not to behave so savagely.

Make efforts to leave these medieval practices behind. Don‘t be so

reactionary; be civilized, be progressive. Allow the country to develop and

afford its people respect. Don‘t subject the people to such hardships. Ensure

1 It refers to the unfortunate episode of 1963. This episode concerns the execution at dawn of

two combatants on November 2, 1963 (Aban 11, 1342 AHS)—Tayyib Haj Rida‘i and Haj

Ismail Rida‘i—their crime having been their participation in the Khordad 15 uprising. During

this event, Tayyib caused the gang of Shaban Jafari (known as ―bi mukh‖ (brainless))

to flee: a group established by Jafari in support of the Shah‘s regime. Haj Ismail Rida‘i was

another of the devout, free-minded people of Tehran. By administering both mental and

physical tortures to these two combatants the regime hoped that they would declare their

receipt of a monetary payment from the Imam. Eventually, due to the resistance they exhibited

they were both tortured to death. Once the news of their martyrdom broke, the theological

center closed down and all religious classes were cancelled. On the seventh day following

their martyrdom a group of well-known religious merchants and clerical combatants issued a

declaration headed, ―The United Islamic Councils‖. Part of this declaration reads:

―…Following the mock trial held on Saturday 2, two of the bravest of Iran‘s children… who

were not prepared to accept the false charges made against the clergy by the security

organization, despite the most inhuman tortures they were made to endure, lost their lives

under the gunfire of the slaves of bloodthirsty foreigners. Their names however, now adorn the

pages of a history of struggle against foreigners.‖ With regard to the Bandar ‗Abbas exiles and

those imprisoned in Tehran, it must be remembered that the number of those arrested in the

event concerning Tayyib and Haj Ismail was seventeen in all, for each of which the military

courts‘ prosecutor requested execution. Five people were sentenced to death in court but this

sentence was later commuted for three of the convicted in a second court. A number of those

arrested remained incarcerated until the victory of the Revolution. This account is verified by

a confession made by Marshal Davallow Qajar (the adjudicator of Tayyib and Haj Ismail),

who was a trial witness in the Islamic Revolutionary Court of Tehran, and it has been recorded

in the newspaper Jumhuri-ye Islami of November 25, 1979 (Azar 4, 1358 AHS).

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that university curricula are such that our youth receive good moral and

educational instruction. Train them to be combatants so that they refuse to

tolerate imperialism.

―Progress‖, or debauchery, corruption and despotism

This is what we the reactionaries urge. If you still call this being

reactionary then so be it. But it is you, the ―progressivists‖, who are

systematically causing (moral and intellectual) damage to our youth by the

score. As for your schools, they are not upright, thus rendering them

untrustworthy. The educational programs implemented are in fact imperialist.

Schooling entails nothing but games and football. Is this the situation in other

countries? If so then who made all those major scientific discoveries? Who

invented the airplane? It was the developed nations of course. Even the

water-pipe installed in Qum is unfit for use because it was made in Iran. You

and your ―developed‖ country are not even capable of manufacturing a

water-pipe. Interestingly, Razmara1 made the claim: ―We don‘t know how to

manufacture anything other than pipes‖ and he was subsequently killed as a

result. How can you call a country which is totally dependent upon foreign

trade for its every need, developed? You bring specialists to Iran from Israel

and I believe it was the Ustavar2 newspaper that carried an astounding report

which told of people actually being sent to Israel from Qum in order to ―learn

something‖. God only knows what kind of things they can learn from the

Jews, other than the art of cheating, deceiving and betraying. What is there

for this ―developed nation‖ to learn? What do you think? What‘s your

opinion? Do you really think that words are sufficient? Can development

result from sending a few women to the Majlis? Have the male members of

the Majlis actually accomplished anything for you so far which leads you to

believe that your women may now do so? We believe that sending women to

the Majlis will result in nothing but immorality and we believe that in ten,

twenty or thirty years time you will see that we were right. We in no way

1 Marshal ‗Ali Razmara, the supreme army commander during the time of Muhammad Rida

Pahlavi, who became Prime Minister in July of 1950 (Tir, 1329 AHS) advocating reforms in

the system of government and a strengthening of the judicial system. He was among those

who opposed the ratification of the bill to nationalize the Iranian oil industry, and in the

National Consultative Assembly he said: ―How can an Iranian who even manufacture a ewer,

run the oil industry can‘t should it become nationalized?‖ On March 7 (Esfand 16) of that

same year Razmara was assassinated in the Shah Mosque (current name: Imam Khomeini

Mosque) by Khalil Tahmasbi of the Fada‘iyan-e Islam group. 2 Refer to the local Qum-based Ustavar newspaper, No. 16, 3/5/1964 (12/25/1343 AHS).

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oppose women‘s progress, but we do oppose fornication and other such

sinful deeds.

It‘s all too easy to talk about ―men‘s freedom‖ and ―women‘s freedom‖,

but will it be achieved by mere words; and anyway, do men themselves

really enjoy ―freedom‖ in this country that you now want to offer ―freedom‖

to women? Exactly what is it men are free to do? I am unable to adequately

thank all of the Muslim nations; the great nation of Iran; all the members of

different sects and groups and all of those who joined forces with us and

shared our grief. Particular recognition must be given to those most revered

maraji„ at-taqlid, who took the trouble to travel to Tehran, where they

experienced insults and abuse and truly went to great lengths. The eminent

maraji„ from all over the country assembled in the capital city having

traveled from the cities of Mashhad, Ahwaz and Qum. Cooperation was

forthcoming from all quarters, such as Najaf and even from the one person

who had remained in Qum.1 Everyone united and worked together thus

proving the vitality and consciousness of the nation. We are prepared to

endure anything for the liberty of this nation, whether it involves

imprisonment, undergoing torture or bearing insults and abuse. I am pleased

to say that those same distinguished maraji„ are present with us today, may

God multiply their like (the audience cries, ―Amen‖), including those from

Najaf, Mashhad and Tehran, may God multiply their like (the audience cries,

―Amen‖). Islam is not a forlorn religion with merely one or two devotees, but

rather every Muslim is a soldier of Islam. We must praise God that the

„ulama‟ have joined hands and are prepared to sacrifice their lives in the path

of Islam. It would be impossible for them to be any other way. We are all

organs of the same body; we are as one, whether it be the person who

considered it wiser to act temperately or the person who believed it better to

take a dynamic course of action. I cannot adequately express my gratitude to

these noble people. May Almighty God save them all (the audience cries,

―Amen‖); and may their protective shadow remain above us and above all

the Muslims (the audience cries, ―Amen‖). Although we are many in number

yet we are but one unit. Let no one presume that they can cause a rift

between the „ulama‟ via mischievous propaganda, for this is not so. We are

all together as one entity to fight in defense of Islam and its honor and in

defense of Iran and the nation‘s independence. We are unified and have but

one voice.

1 Following the Imam‘s arrest, Ayatullah Golpaygani did not travel to Tehran along with the

other ‗ulama‘ and maraji‗ but instead he remained in Qum.

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Insult to the maraji„ means termination of wilayah I feel I must offer a word of advice to the young theological students

who have recently joined the clergy and who are full of vigor and vitality.

They need to be aware that the least insult aimed by them at any of the

maraji„ of Islam would mean the termination of the wilayah between

themselves and God. I assure you that to slight a distinguished marja is no

trivial matter, so much so that if this great movement was to be impaired in

any way as a result of such ignorance, then you would be chastised by God

Almighty and the acceptance of your repentance would be problematic, for it

is the honor and dignity of Islam that would have been damaged. I swear that

if my children or myself were slapped in the face by someone, an act of

retaliation would not please me and I would not agree to it,1 for I am aware

that there are those who would like to create discord within this circle, be it

through ignorance or by intent. Such discord, God forbid, would be most

injurious to Islam whereby the wishes of the imperialists would materialize.

We must all sacrifice ourselves for Islam. We must sacrifice our

aspirations and desires for the sake of Islam. All of the maraji„ are over sixty

years old. Is it conceivable that someone who has grown old devoting his life

to Islam can then act to the detriment of Islam? Of course not. If at any time

a disagreement does arise however, concerning the ijtihad of the maraji„, as

may also occur with any other Islamic issue, then the youngsters must not

become involved or interfere in any way, for this would present danger. The

enemy is vigilant and awaiting. Hence, be aware that to insult one member of

the clergy is to insult the entire Muslim community and to weaken the

Muslim society.

Extending a brotherly hand to the Muslims

I who am now seated here before you, humbly kiss the hands of all the

maraji„, wherever they may be; be it in Najaf, Mashhad, Tehran, or right here

(in Qum). I kiss the hand of the entire „ulama‟ of Islam. It is the ultimate goal

which is of primary importance. I extend a brotherly hand to all Islamic

nations and to all the Muslims of the world, be they in the East or the West.

We humble ourselves before all the „ulama‟ of Islam. You too must humble

yourselves; all of you without exception. We are all from one nation and one

country and we all have one religion. We are all seated at the table of the

1 A number of religious students objected to the uncooperative and cautious behavior of some

of the maraji‗. They thus behaved insolently towards the latter protesting that they did not

confront the Shah in the way that the Imam did. In defending the maraji‗ and the unity of the

religious teaching centers, the Imam reminded them of the aforementioned issues.

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mercy of God, the Blessed and Exalted. We must thank God and be

appreciative of the great maraji„ with whom we are blessed. To honor them

is to honor Islam and to insult them is to insult Islam. Bear it in mind never

to insult a marja or indeed any Muslim, for that would deeply displease

Almighty God and I fear He might at some time chastise us; akhdha „azizin

muqtadir.1

May Almighty God grant success to all of the „ulama‟ in their service to

Islam (―Amen‖). May God keep all the maraji„ of Islam in the shelter of His

protection (―Amen‖). May the protective shadow of all the maraji„ remain

over all the Muslims (―Amen‖). May God grant strength to the religion of

Islam and may the hands of those who seek to betray this nation‘s

independence and her economy be severed (―Amen‖).

May peace be upon you.

1 Ma‘khudh or ―overtook,‖ from Surah al-Qamar 54:42: ―They rejected all our

communications so we overtook them after the manner of the Mighty, Powerful One.‖

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Letter Date: April 15, 1964 [Farvardin 26, 1343 AHS / Dhu‘l-Hijjah 2, 1383 AH]

Place: Qum

Subject: Acknowledging the congratulatory message on Imam Khomeini‘s release

from prison

Addressee: Sayyid Mahmud Shafi‗i


Honorable Mr. Sayyid Mahmud Shafi‗i (may he always succeed):

I was very happy to receive your kind letter. Thank you for your

mindfulness about my release and return to Qum. I ask God for the success

of all the Muslims in exalting the holy word of Islam and I hope for your

benevolent prayers. May God‘s peace, mercy and blessings be upon you.

Khomeini


317

Statements Date: April 17, 1964 [Farvardin 28, 1343 AHS / Dhu‘l-Hijjah 4, 1383 AH]

Place: Qum

Subject: Mission of the religious propagators

Audience: Bazaar tradesmen of the Shahi municipality1

Method of preaching; the duty of a preacher

Leave them alone for now. Invite as many youth as you can to the

mosques. Discuss the Islamic subjects to them. We will deal with the Baha‘is

in this country later on. By the grace of God, we will do away with all the

acts, which are against the Quran in this Jafari country. You „ulama‟ of the

provinces should pay close attention on how you should go on preaching so

that it could be effective. You should remind the people that the Holy

Prophet went preaching on foot and delivered the message of God to the

people. We have to make effort a lot for furthering the holy religion of Islam.

It is the duty of all the people to make their efforts for promoting the

religion…2

Preaching does not alter, does it? Go on preaching the same way you

used to. Inform the people of the issues. A propagator should not be afraid or

scared of anything. He should not be even afraid of the gallows. Those who

are in exile in Bandar ‗Abbas, those who were killed—were they afraid of

dying? Closing their eyes at the last moment, they were smiling and raising

their heads to heavens. We should also struggle like that.

The best way of preaching

The best way of preaching is what I mentioned at the beginning. We

should inform the people of what is going on. I take God as my witness that

1 ehT SAVAK special agent‘s report no. 193 (dated 1/30/1343 AHS) about the above talk

reads:

―A great number of people gathered in Mr. Khomeini‘s house, from Tehran and other

provinces. Thirty-one people of Shahi (now called Qa‘im Shahr) Bazaar tradesmen were

among them. Shaykh Saburi, one of the ‗ulama‘ from Shahi province led them. They had

rented a Mercedes Benz. Then Saburi told Mr. Khomeini that they had many opponents in the

Shahi. Mr. Khomeini asked who they were. Saburi said, ―The Baha‘is‖. Then Khomeini said

[the above text]… 2 Here, the SAVAK special agent‘s report continues: ―After Shaykh Saburi and Mr. Khomeini

talked, Haj Aqa Nazari, a preacher of Zirab (one of the districts of Mazandaran province) and

a resident of the area, who was among the 31 people, said to Mr. Khomeini, ―We have to

change the direction of our preaching,‖ about which Mr. Khomeini said [the above text]…‖

318

Khomeini, that is I, does not fear anything; I will express my ideas. They

know themselves that the maraji„ at-taqlid are right. The clergy‘s efforts are

according to the laws of the Quran and their words are all based on logic. I

have not ever faltered all along my struggle, which is still continuing, but

sometimes I regret that such acts against the Quran are performed in our

Jafari (Shi‗ah) country. I was with Ayatullah Najafi for dinner the other

evening. Mr. Shari‗atmadari was also there. I told them that the previous

maraji„ at-taqlid were all held accountable; the same thing will be true if you

do not promulgate the divine truths and defend the religion. We should all

join hands to abolish the ratified laws. They themselves know that the

„ulama‟ will not leave them alone until these laws are nullified. All foreign

countries know the clergymen‘s demands and the way the ruling regime is

treating the Shi‗ah „ulama‟; imprisons them, sends them in exile, and takes

no heed of their admonitions…1

1 It seems that the talk had continued but it is not mentioned in the SAVAK report.

319

Letter

Date: April 20, 1964 [Farvardin 31, 1343 AHS / Dhu‘l-Hijjah 7, 1383 AH]

Place: Qum


from prison

Addressee: Muhammad- i


His Eminence Hujjat al-Islam wal-Muslimin Haj Shaykh Muhammad-Hasan

Najafi (may his blessings last):

I have the honor to inform you that I was very grateful to receive your

kind letter indicating your health and expressing your congratulations on my

arrival in the holy city of Qum. I heard about your kind efforts and Your

Eminence‘s good offices while I was in Tehran. Surely, this has been

observed by His Eminence Master of the Age (may God Almighty expedite

his glorious advent) and you will be awarded. I ask God Almighty for the

success of their eminent distinguished „ulama‟ (may their blessings last).

Please give my sincere appreciations to the honorable residents of Rafsanjan.


Khomeini


320

Letter Date: April 22, 1964 [Ordibehesht 2, 1343 AHS / Dhu‘l-Hijjah 9, 1383 AH]

Place: Qum


from prison

Addressee: Muhammad-Taqi ‗Alimi Damghani


His Eminence Hujjat al-Islam Shaykh Muhammad-Taqi ‗Alimi Damghani1



kind letter indicating your health and containing your congratulations on my

arrival in the holy city of Qum.2 I thank you for your kind sympathies. I have

heard about your good offices and your struggles in the current affairs. May

it earn the attention of His Eminence Master of the Age (may God expedite

his glorious advent) and may you be rewarded, God willing. It is necessary to

remind the Muslims and the faithful to gather in mosques for performing

their religious obligations and ceremonies more frequently and regularly

because, for now, the best way of struggle is the regular gatherings in which

we can try to exalt the pure word of Islam. I ask God Almighty for the

success of all the Muslims in establishing the truth and refuting falsehood. I

hope for your benevolent prayers. May God‘s peace, mercy and blessings be

upon you.



1 The envelope reads: ―No. 3, Ujaq-Quli Alley, Hamedan; To His Eminence Hujjat al-Islam

Shaykh Muhammad-Taqi ‗Alimi Damghani (may his exalted blessings last). From: Qum,

Khomeini; Dhu‘l-Hijjah al-Haram 9, 1383 AH. 2 After release from prison.

321


Place: Qum


from prison

Addressee: Muhammad-Jawad Qa‘imi


His Eminence Muhammad-Jawad Qa‘imi (may his successes last):

Thank you for your kind letter enclosing the piece of poetry about my

arrival in the holy city of Qum, and containing your kind sympathies. I ask

God Almighty for the success of all the Muslims in the world, and I hope for

your benevolent prayers. May God‘s peace, mercy and blessings be upon

you.



322

Permission Date: April 24, 1964 [Ordibehesht 4, 1343 AHS / Dhu‘l-Hijjah 11, 1383 AH]

Place: Qum


Addressee: Muhammad Faqihi Marandi




enemies.‖


Islam Shaykh Muhammad Faqihi Marandi (may his graces last) is granted



of His Eminence Master of the Age (may God Almighty expedite his


exercising caution.‖ He is also allowed to collect the two blessed Shares,

spending one-third of the blessed Imam‘s („a) Share on his own living and

delivering it to its religiously prescribed area. He is to spend one-half of the

noble Sadat‘s (may God increase their blessed progeny) Share in the

prescribed area, and to deliver two-thirds of the blessed Imam‘s („a) Share

and a half of the Sadat‘s Share to this humble servant to be expended in the

blessed seminaries.








323


Place: Qum


from prison

Addressee: Musa Yekta


His Eminence Hujjat al-Islam Haj Shaykh Musa Yekta (may his blessings

last):


kind letter indicating your health and containing your congratulations on my

arrival in the holy city of Qum, which was also signed by the honorable

scholars and tradesmen of Sumi‗ihsara. I thank Your Eminence, His

Eminence Thiqat al-Islam Shaykh ‗Abdul-‗Azim Yekta, and His Eminence

Murawwij al-Ahkam Shaykh ‗Abdul-Karim Muhammadi (may their graces

last) and the other honorable residents, for their kind sympathies. I ask God

Almighty for everybody‘s success in exalting the pure word of Islam. I hope

for Your Eminence‘s benevolent prayers whenever you feel God will accept

them. May God‘s peace, mercy and blessings be upon you.



324

Telegram Date: April 26, 1964 [Ordibehesht 6, 1343 AHS / Dhu‘l-Hijjah 13, 1383 AH]

Place: Qum

Subject: Response to a telegram of congratulation on the blessed occasion of „Id al-

Qurban [Feast of Sacrifice]



From: Qum

To: No. 251, Muniriyyah St., Tehran

His Eminence Ayatullah Haj Aqa Ruhullah Kamalvand:

Thank you for your kind sympathies. May God make it a blessed

occasion for all the Muslims.

Khomeini

325


Place: Qum


Addressee: Haydar-‗Ali Ithna ‗Ashari Ezhe‘i




enemies.‖


Islam Haj Shaykh Haydar-‗Ali Ithna ‗Ashari Ezhi‘i (may his blessings last) is



occultation of His Eminence Master of the Age (may Allah expedite his


exercising caution.‖ He is also permitted to collect the two blessed Shares,

spending one-half of the noble Sadat‘s (may God multiply their blessed

descendants) Share in the religiously prescribed area. He is to spend one-

third of the blessed Imam‘s („a) Share on his own living sparingly, in the

religiously prescribed area and for exalting the word of Islam, and to deliver

one-half of the Sadat‘s Share and two-thirds of the blessed Imam‘s („a) Share

to this humble servant to be expended in the blessed seminaries.








326


Place: Qum


Addressee: Mahmud Shotorbani Tabrizi




enemies.‖


Islam Haj Mirza Mahmud Aqa Shotorbani Tabrizi (may his blessings last) is



occultation of His Eminence Master of the Age (may God Almighty expedite

his glorious advent). ―So, he will be in charge of the mentioned affairs while

exercising caution.‖ He is also permitted to collect the two blessed Shares,

spending a half of the noble Sadat‘s (may God multiply their blessed

descendants) Share in the religiously prescribed area and on exalting the

word of Islam, and to deliver the other half to this humble servant to be

expended in the blessed seminaries (may God Almighty protect them from

evil incidents).








327


Place: Qum


Addressee: Sayyid ‗Ali-Muhammad Waziri




enemies.‖


Islam, the venerable orator, Haj Sayyid ‗Ali-Muhammad Waziri (may his

graces last) is granted my permission to be in charge of the financial and


during the occultation of His Eminence Master of the Age (may Allah


affairs while exercising caution.‖ He is also permitted to collect the two

blessed Shares, spending the noble Sadat‘s (may God multiply their blessed

descendants) entire Share and one-half of the Imam‘s („a) Share in the

religiously prescribed area and on exalting the pure word of Islam. He is to

send the remaining half to this humble servant to be expended in the blessed

seminaries (may God protect them from evil incidents).








328

Letter

Date: April 29, 1964 [Ordibehesht 9, 1343 AHS / Dhu‘l-Hijjah 16, 1383 AH]

Place: Qum

Subject: Introducing a reliable treatise; paying the monthly salary

Addressee: Sayyid ‗Ali-Naqi Tabasi Ha‘iri


I have the honor to inform you that I was most happy to receive your

kind letter indicating your health and containing the greetings on the blessed

occasion of Ghadir festivity. May God make this occasion auspicious for all

the Shi‗ah of the world.

You have asked about a reliable treatise. I would recommend the

published Explanations on Wasilat an-Najah [the Means of Salvation] and

that of „Urwat al-Wuthqa [the Firm Handhold] along with an erratum that

you can find in the bookstores. About distributing the general salary in the

blessed seminary of the holy city of Mashhad, I should say that it is very

timely but is not possible yet in my present conditions given a great number

of people who refer to me everyday. Please pray that the obstacles are

removed so that I could proceed with the salaries. I hope you will not forget

me whenever you feel God will accept your prayers. May God‘s peace,


Ruhullah al-Musawi al-Khomeini Dhu‘l-Hijjah al-Haram 16, 1383 AH

329


Place: Qum


Addressee: Khayrullah Haydari Kermanshahi




enemies.‖


Islam Shaykh Khayrullah Haydari Kermanshahi (may his graces last) is


affairs who supervision is the duty of a fully-qualified jurist during the

occultation of His Eminence Master of the Age (may Allah expedite his


exercising caution.‖ He is also permitted to collect the blessed Imam‘s („a)

Share, spending one-third of it on his own living sparingly, and the

remainder in the religiously prescribed area and on exalting the pure word of

Islam, and to remit the remaining two-thirds to this humble servant to be

expended in the blessed seminaries (may God protect them from evil

incidents).








330


Place: Qum


Addressee: Mirza Latif Qaysariyyah




enemies.‖

It is hereby confirmed that His Eminence Murawwij al-Ahkam wa ‗Imad

al-Alam Aqa Mirza Latif Qaysariyyah (may his graces last) is granted my

permission to collect the blessed Imam‘s („a) Share, spending one-third on

his own living sparingly, and the remainder in the religiously prescribed area

and on exalting the word of Islam. He is to remit also the other two-thirds to

this humble servant to be expended in the blessed seminaries.








331


Place: Qum

Subject: Introducing a preacher



His Eminence Hujjat al-Islam Haj Sayyid Mahdi Yathribi (may his blessings

last):

After extending my greetings and best wishes, I have the honor to inform

you that His Eminence Thiqat al-Islam Haj Shaykh Mahdi Rabbani (may his

graces last) who is one of the esteemed scholars of Qum seminary, is

departing for Kashan for the days of Muharram. It is hoped he would enjoy

Your Eminence‘s hospitality and be appreciated by the honorable residents

of Kashan. I ask God Almighty for the success of all propagators of the

sacred religion in exalting the pure word of Islam. I hope you will not forget

me when you feel God will accept your prayers. May God‘s peace, mercy

and blessings be upon you.



332

Lease Contract Date: Circa May-April 1964 [Ordibehesht 1343 AHS / Muharram 1384 AH]

Place: Qum

Subject: Renting a house in Yakhchal Qadi district, Qum


Hereby it is certified that I have rented the two inner and outer buildings

in Yakhchal Qadi district from the possessor, Honorable Nusrat Khanum, for

the period of one year, beginning from Dhu‘l-Hijjah 13,1383 AH, with the

monthly rent of 400 tumans.


Muharram al-Haram 1384 AH

333

Letter Date: May 15, 1964 [Ordibehesht 25, 1343 AHS / Muharram 3, 1384 AH]

Place: Qum

Subject: The provocative acts of the Shah‘s regime in arresting the clergymen after

Khordad 15, 1342 AHS




I have the honor to inform you that I was most happy to receive your

blessed letter containing sublime facts and your kindness to me. I ask God

Almighty for health, happiness, and grandeur of Your Eminence and all of

the grand maraji„ and other Muslims. May God Almighty make everybody

aware of their religious duties and the profundities of the current affairs, and

help them in taking action.

The present state of affairs is strangely ambivalent and the current events

are quite unclear. The diverse local and foreign news have worried me a lot

and it is probable that some unclean hands are at work to endanger the

territorial integrity of the country, God forbid. The authorities either are

ignorant or have an excuse. While because of the issues recently raised in

Khuzestan and Kurdistan, about which much is written about in the press,1

the government has to maintain the national calm, provocative acts are being

observed in the country. They agitate and irritate the people in Shiraz by

arresting Mr. Dastghayb;2 in Jahrum and its suburbs by arresting Aqa Sayyid

Husayn;3 in Tabriz by arresting Mr. Qadi;4 in Qum and Tehran by arresting

a number of the preachers. They do this in Khorasan by arresting Mr.

Tabasi5 and other actions; in Isfahan by doing other things. The same story

takes place in the other cities. These things have made me anxious and

1 At the time, the ruling government in Iraq used to show its hostility toward Iran by its

destructive propaganda, using invented and distorted names such as ‗Arabistan‘ instead of

‗Khuzestan‘ and the ‗Arab Gulf‘ instead of the ‗Persian Gulf‘. Further, there were treacherous

persons in Kurdistan who talked about secession and plans for the formation of ‗The Greater

Kurdistan‘. 2 Sayyid ‗Abdul-Husayn Dastghayb. 3 Sayyid Husayn Ayatullahi. 4 Sayyid ‗Ali Qadi Tabataba‘i. 5 ‗Abbas Waiz Tabasi.

334

worried and I am afraid that regretful scenes may be created (God forbid)

which will be against the interests of Islam and the country. Admonitions do

not work with the officials; as if they do things unconsciously or out of

compulsion that may have evil consequences (God forbid). Considering Your

Eminence‘s information about the political issues, it is necessary that you

think for a solution. Notify the authorities, in one way or another, that

provoking people in the present situation is dangerous although it may be of

no use to admonish such a government. At the same time, having minded the

current affairs, we should be most careful and wary, lest the Muslims and the

clergy would become playthings in the hands of those with evil intentions. I

have demanded a person trusted by the two sides to notify him of the future

gains and losses, but I have received no response after three or four days and

I may receive no answer at all. The government is not allowed to negotiate.

This country, which is liked by all the clergymen, just as its independence

and territorial integrity are, is being led to the abyss of destruction by some

hidden hands unless God Almighty protects it through the grace of the

Master of the Age (may Allah expedite his glorious advent). Please

remember me in your benevolent prayers whenever you feel they are close to

acceptance by God, on your visits to the holy shrine. May God‘s peace,



Ordibehesht 25, 1343 AHS


335

Permission Date: May 16, 1964 [Ordibehesht 26, 1343 AHS / Muharram 4, 1384 AH]

Place: Qum


Addressee: Jafar Saburi




enemies.‖


Islam Haj Shaykh Jafar Saburi (may his blessings last) is granted my


supervision is the duty of a fully-qualified jurist during the occultation of His

Eminence Master of the Age (may Allah expedite his glorious advent). ―So,

he will be in charge of the mentioned affairs while exercising caution.‖ He is

also permitted to collect the blessed Imam‘s („a) Share, spending a part of it

on his own living and one-third of the surplus in the religiously prescribed

area and on exalting the pure word of Islam. He is to remit the remaining

two-thirds to this humble servant to be expended in the blessed seminaries

(may God Almighty protect them from the evil incidents).








336

Letter Date: May 19, 1964 [Ordibehesht 29, 1343 AHS / Muharram 7, 1384 AH]

Place: Qum

Subject: Gratitude to the people of Miyaneh for supporting the uprising of Khordad

15

Addressee: Sajjad Hujaj Miyane‘i


His Eminence Sayyid al-Alam wa Thiqat al-Islam Sayyid Sajjad Hujaj

Miyane‘i (may his graces last):

I have the honor to inform you that I was happy to receive your worthy

letter indicating your health. I highly appreciate the struggles and good

offices made by Your Eminence and the esteemed people of Miyaneh in the

current affairs.1 May you receive the attention of His Eminence Master of

the Age (may Allah expedite his glorious advent) and be rewarded by God. I

ask God for the constant success of Your Eminence, the honorable people

and the other Muslims of the world in exalting the pure word of Islam, and I

hope for your prayers. May God‘s peace, mercy and blessings be upon you.



1 It refers to the Imam‘s struggles against the Shah‘s regime.

337

Permission Date: May 20, 1964 [Ordibehesht 30, 1343 AHS / Muharram 8, 1384 AH]

Place: Qum


Addressee: Mirza ‗Ata‘ullah Sharif Isfahani




enemies.‖


Islam Haj Mirza ‗Ata‘ullah Sharif Isfahani (may his blessings last) is granted



of His Eminence Master of the Age (may Allah expedite his glorious advent).


His Eminence is also permitted to collect the blessed Imam‘s („a) Share,

spending it on his own living, and one-third of the surplus in the religiously

prescribed area and on exalting the pure word of Islam. He is to send the

remaining two-thirds to this humble servant to be expended in the blessed

seminaries (may God Almighty protect them from evil incidents).

―And I hope His Eminence (may his blessings last) will not forget me in

his benevolent prayers.‖ May God‘s peace, mercy and blessings be upon him

and our faithful brethren.



338

Telegram Date: May 25, 1964 [Khordad 4, 1343 AHS / Muharram 13, 1384 AH]

1

Place: Qum

Subject: Answering a telegram of condolences on the anniversary of the Khordad 15

tragedy

Addressee: Hasan Lahuti

Garmsar

His Eminence Thiqat al-Islam Lahuti (may his blessings last):

I was most grateful to receive your worthy telegram, which expressed

your condolences on the painful tragedy on Muharram 12, 1383 AH.2 We can

never forget this serious incident. I have announced the day as a national

mourning day in the declaration, and mourning sessions were held. The

Avenger God will enact vengeance for the oppressed ones whose blood was

shed. Please thank the honorable residents on my behalf.

Khomeini

1 A copy of the telegram was found in the files on Imam Khomeini‘s struggles. Qum Police

has reported the transmission of this telegram to the security department of the police

headquarters in letter no. 5/746 – 3/5/43 AHS. 2 Uprising of the Khordad 15, 1342 AHS.

339


Place: Qum

Subject: Acknowledging the receipt of money



His Eminence Sayyid al-Alam wa Hujjat al-Islam Haj Sayyid Mahdi

Yathribi (may his blessings last):

I have the honor to inform you that I was happy to receive your kind

letter, which indicated Your Eminence‘s health. The sum of 500 tumans,

which you had sent for His Eminence Thiqat al-Islam Rabbani,1 was

delivered to him. I have to thank you for your kindness on his behalf. May

God always assist you in propagating the holy religion and exalting the pure

word of Islam. I hope you will not forget me in your prayers whenever you

feel God accepts them. May God‘s peace, mercy and blessings be upon you.



1 Muhammad Mahdi Rabbani Amlashi.

340

Letter Date: Circa May-June 1964 [Khordad 1343 AHS / Muharram 1384 AH]

Place: Qum

Subject: Expressing regret for the fabricated gossips


―May God increase our rewards and yours for our mourning for Husayn

(peace and salutations be upon him).‖


I was most grateful to receive your letter, which had the good news of

Your Eminence‘s health. I ask God for Your Eminence‘s health and grandeur

under the protection of the Master of the Age (may God Almighty expedite

his glorious advent).

Since the time was very limited and it could not be delayed even for one

or two hours, I could not manage to follow your directions. I couldn‘t get Mr.

Shari‗atmadari to sign it after many visits to him and many negotiations, but

Mr. Najafi1 did sign it and it was then printed and published. This (Mr.

Shari‗atmadari‘s refusal to sign the declaration) was really to our

disadvantage. I called one of his relatives today emphasizing that he had

better issue a declaration on his own and that it was for the good of the

society and himself.

What makes me regret most is what Your Eminence has been told; that

His Eminence (Mr. Shari‗atmadari) had asked to visit me three times and I

had refused, then His Eminence had come to my house himself but I had

refused to see him. I wonder why His Eminence‘s companions or friends

spread such false rumors and trade their faith for someone else‘s worldly

gain. The people all witness how I behave toward His Eminence and the

other gentlemen. On the evening prior to Dhu‘l-Hijjah 19, on the festivity, I

went to visit His Eminence, and in the morning of 19th, I went to see Mr.

Najafi and Mr. Golpaygani. One of His Eminence‘s companions, who has

been recently in Kuwait, has told lies to defame me. Some of His Eminence‘s

friends have said that the government had paid 30,000 tumans for the

improvement of the Faydiyyah Madrasah. These are calamities afflicting

Islam and the Muslims. They also spread false rumors in Tabriz. The

1 Sayyid Shahabuddin Mar‗ashi Najafi.

341

gentlemen assume it is to their advantage if Khomeini is destroyed. May God

bring about whatever is good for the Muslims even at the cost of Khomeini‘s

life. I am afraid that the status of these gentlemen would deteriorate in the

society, and I do not want it to happen.

I ask Your Eminence to advise the gentlemen, if you find it

appropriate—without letting them know that I have asked it from you—to

reconsider their steps. By God, disunity and discord damage everybody‘s

worldly and afterworld affairs and the enemy would take advantage of it…1

but put right what I can, and I will not succeed but through the grace of God.



1 An illegible word.

342

Joint Declaration Date: June 5, 1964 [Khordad 15, 1343 AHS / Muharram 24, 1384 AH]

Place: Qum

Subject: The joint declaration of the Grand Ayatullahs on the occasion of Khordad

15 uprising

Addressees: The „ulama‟, clergymen and other classes of the Iranian Muslim nation


“Verily, to Allah we belong and to Him we shall return.”

“Those who do wrong will come to know by what a great reverse

they will be overturned!”1

One year has passed from the cruel disaster on Muharram 12, 1383 AH

(Khordad 15, 1342 SH). A year has passed from the catastrophic deaths of

the beloved ones of the nation. A year has passed since children lost their

fathers, women lost their husbands, and mothers lost their children, and

families lost their guardians. The Khordad 15 incident was a disgrace to the

ruling regime. It was an unforgettable incident recorded in history. What

offence had the Muslim nation committed to deserve such a punishment?

Why did they machine-gun the innocent women and children? What were the

„ulama‟ of Islam and religious preachers guilty of? They were merely guilty

of defending the truth, the Holy Quran. They were dishonored, imprisoned,

isolated at home and endured disasters for their sympathetic advice and

reformist ideas.

It is the duty of the „ulama‟ of Islam to defend the indisputable laws of

Islam, to support the independence of the Islamic country, to deplore any

oppression and tyranny, to denounce any agreement with the enemies of

Islam, independence and the enemies of the Muslim countries, to condemn

Israel and its agents—the enemies of the Holy Quran, Islam and the

country—to criticize the unjust executions, group exiles, illegal trials, and

unjust condemnations, and any how to express the benefits of the nation and

country. Are these crimes? Can you call it dark reactionism? All the deviant

sects spread ant-Islamic propaganda, have free gatherings, and hold open

sessions. The Christians have a broadcasting station in the Gospel Church in


343

Tehran and an institute in Kermanshah. They have official schools. They

enjoy governmental support. One is free to publish anti-religious books. But

Muslims, religious preachers, the „ulama‟ of Islam are not free. Religious

propaganda and voicing the violations of law are branded ―dark reactionism‖

and banned. Religious societies and gatherings have to obtain permission

from the police and other organizations. The mourning processions for the

Doyen of the Martyrs (peace and salutations be upon him) are being limited

and banned.

We know their alliance with Israel and its agents! Is it not a disgrace for

an ancient country like Iran to be supported by Israel?! The great Iran, a

protectorate of Israel!? Is it not against the interests of the country to publish

the false claims of a rascal among the people and to let the press discuss it

and so to reveal the weakness of the government? Isn‘t it a wrong policy?

Isn‘t it a scandal? They think the nation is asleep.

We are always ready to defend Islam, the Muslim countries and their

independence. Our programs are the programs of Islam: unity of expression

of the Muslims; unity of all Muslim countries; brotherhood with all Muslim

schools of thought all around the world; alliance with all; all Muslim

governments around the world, against Zionism, against Israel, against the

imperialist governments, against those who take the resources of this poor

people away free of any charge and leave the poor nation alone with its

misery, unemployment and poverty, while the governments speak of

modernity and economic development for people who look pale from hunger

and poverty.

These facts have driven us impatient and caused worry among the

„ulama‟ of Islam. If these ideas are ―dark reactionism‖ then let us be

reactionaries! We are ashamed of the Muharram 12 (Khordad 15) incident.

The inauspicious event on Khordad 15th and the incidents in Faydiyyah and

other religious and academic schools is unbearable for us and for any zealous

Muslim; what may the ruling regime think about it?! The Islamic nation will

never forget this tragic event. We announce Muharram 12 a day of national

mourning. Let them call us reactionaries and traditionalists.

We fear the consequences of these oppressive acts and we feel it is our

duty to advise the ruling regime, while they have paid no heed to our

repeated admonitions and advice. In our opinion, it is advisable for the

government to change their policy, not to give the police and other

organizations dominance over the oppressed nation, the „ulama‟ of Islam and

the reverend preachers, to stop these illegal acts if they can. The attachment

344

of the „ulama‟ of Islam to the Islamic countries and laws is a permanent

divine one.

It is our divine duty to protect the Muslim countries and their

independence, and in our opinion shirking the duty of advising and keeping

silence in case Islam and independence of the county are at risk, are grievous

crimes, unforgivable sins, and welcoming ignominious death. Our great

leader, the Commander of the Faithful („a) did not consent to silence against

tyranny, neither do we. It is our duty to guide the nation, the governments

and all organizations. We will not shirk this duty, God willing.

At present, keeping silent against oppression is the same as aiding the

oppressors. Islamic duties are not just ours, they are the duty of all classes of

people; they are duties of the Islamic authorities, duties of the „ulama‟ of

Islam, duties of the preachers of Islam; duties of all nations; duties of all

Muslim countries and nations. We firmly believe that the Muslim nations

will overcome imperialism in the near future and we will spare no self-

sacrifice when it is time.

We ask God, the Exalted, for the best for Muslim countries, nations and

governments. ―O Lord! Make the hearts of people inclined to us.‖ May peace

be upon those who follow the guidance.

Ruhullah al-Musawi al-Khomeini,

Muhammad Hadi al-Husayni al-Milani,

Shahabuddin an-Najafi al-Mar‗ashi,

Hasan at-Tabataba‘i al-Qummi

345

Letter

Date: June 8, 1964 [Khordad 18, 1343 AHS / Muharram 27, 1384 AH]

Place: Qum

Addressee: Sayyid Sajjad Hujaj


His Eminence Sayyid al-Alam wa Thiqat al-Islam Aqa Sayyid Sajjad Hujaj

(may his graces last):

I was most grateful to receive your kind letter containing the news of

your health and your sympathies. I have to appreciate Your Eminence‘s

considerable effort in the recent affairs. May it be appreciated by Hadrat

Baqiyyatullah (may Allah expedite his glorious advent) and may things

gradually get better through his divine attention. I ask God Almighty for

Your Eminence‘s constant success in propagating the sacred religion and the

pure word of Islam. I hope for your benevolent prayers. May God‘s peace,




346

Letter

Date: June 8, 1964 [Khordad 18, 1343 AHS / Muharram 27, 1384 AH]

Place: Qum

Subject: Acknowledging a letter of congratulation on Imam Khomeini‘s release and

return to Qum

Addressee: ‗Abdul-Jalil Jalili Kermanshahi


His Eminence Hujjat al-Islam Mr. Shaykh ‗Abdul-Jalil Jalili (may his

blessings last):

I was most grateful to receive your kind letter containing the news of

your health and your sympathies. I appreciate Your Eminence‘s considerable

effort in the recent affair. May it be appreciated by Hadrat Baqiyyatullah1

(may Allah Almighty expedite his glorious advent) and may you be

rewarded. I will do as you have written about the permissions, God willing. I

ask God Almighty for Your Eminence‘s constant success in propagating the

sacred religion and the pure word of Islam. I hope you will not forget me in

your benevolent prayers whenever you feel God accepts them. May God‘s




1 Baqiyyatullah: another title of Imam al-Mahdi (‗a) which literally means ―The Last Proof of

Allah‖.

347

Letter

Date: Unknown

Place: Qum

Subject: Acknowledging the sympathy and support of the „ulama‟ of Kermanshah

Addressee: Jalili Kermanshahi

His Eminence Hujjat al-Islam wal-Muslimin Mr. Jalili (may his blessings

last):

I was most grateful to receive your letter, which indicated Your

Eminence‘s health. I appreciate Your Eminence‘s considerable efforts. I read

the paper you had sent. It was very good and comprehensive in content. Of

course, you have to weigh up the circumstances and issue it if it seems

suitable. I ask God Almighty for Your Eminence‘s health. Please extend my

appreciation to Their Eminences, the distinguished „ulama‟ who have signed

the letter. May God‘s peace, mercy and blessings be upon you.


348

Letter

Date: June 12, 1964 [Khordad 22, 1343 AHS / Safar 1, 1384 AH]

Place: Qum

Subject: Acknowledging Mr. Ansari‘s support in the incidents following Khordad

15

Addressee: Muhammad-ali Ansari Araki


His Eminence Thiqat al-Islam, the reverend orator, Mr. Shaykh Muhammad

‗Ali Ansari Araki (may his graces last):

I was most happy to receive your kind letter containing Your Eminence‘s

sympathies. I also received another letter from Your Eminence with the same

content from the holy city of Madinah. I highly appreciate Your Eminence‘s

considerable efforts and your aid to the holy religion during the recent

affairs. May it be appreciated by Hadrat Baqiyyatullah (may Allah expedite

his glorious advent) and may you be rewarded. I ask God Almighty for Your

Eminence‘s constant success in exalting the pure word of Islam. I hope to


you.


Safar al-Muzaffar 1, 1384 AH

349

Permission

Date: June 18, 1964 [Khordad 28, 1343 AHS / Safar 7, 1384 AH]

Place: Qum


Addressee: Muhammad ‗Ali Shari‗ati Nasrabadi



Muhammad and his pure progeny; and may God‘s curse be upon all their

enemies.‖

Hereby it is confirmed that His Eminence Murawwij al-Ahkam wa

Thiqat al-Islam Haj Shaykh Muhammad ‗Ali Shari‗ati Nasrabadi (may his

graces last) is granted my permission to be in charge of the financial and


during the occultation of His Eminence Master of the Age (may Allah

Almighty expedite his glorious advent); ―so, he will be in charge of the

mentioned affairs while exercising caution.‖ His Eminence is also permitted

to collect the blessed Imam‘s („a) Share, spending it in part on his own living

sparingly, and one-third of the surplus in the specified religious ways and on

exalting the pure word of Islam, and to deliver the remaining two thirds to

this humble servant to be expended in the blessed seminaries (may God

Almighty protect them from evil incidents). He also is allowed to circulate

the money or postpone the payments as needed.



carnal desires and to be cautious in his worldly and afterworld affairs, and I

hope he will not forget me in his benevolent prayers.‖ May God‘s peace, mercy and blessings be upon

him and our faithful brethren.


Safar al-Khayr 7, 1384 AH

350

Letter Date: June 19, 1964 [Khordad 29, 1343 AHS / Safar 8, 1384 AH]

Place: Qum

Subject: The bad conditions of the prisoners in the southern regions

Addressee: Jafar Saburi


Khordad 29, 1343 AHS

His Eminence Thiqat al-Islam Mr. Shaykh Jafar Saburi (may his blessings

last):

I was happy to receive your kind letter indicating your health and

conveying your kind regards. I was sorry to hear about the prisoners in the

South and their terrible conditions. I had received similar complaints before

and I made efforts to relieve them; I have been given promises about this. I

hope their release will become possible soon, and there will be no more

worries. I ask God Almighty for Your Eminence‘s continuous success in

promoting the holy religion and exalting the pure word of Islam. I hope for


you.



351

Permission

Date: June 28, 1964 [Tir 7, 1343 AHS / Safar 17, 1384 AH]

Place: Qum


Addressee: Mirza Ahmad Hujjati




enemies.‖

Hereby it is confirmed that His Eminence ‗Imad al-Alam wa Hujjat al-

Islam Mr. Haj Mirza Ahmad Hujjati (may his blessings last) is granted my

permission to be in charge of the financial and religions law affairs whose

supervision is the duty of a fully-qualified jurist during the occultation of His

Eminence Master of the Age (may Allah Almighty expedite his glorious

advent). ―So he will be in charge of the mentioned affairs while exercising

caution.‖ His Eminence is also permitted to collect the blessed Imam‘s („a)

Share, spending one-third in the specified religious ways and on exalting the

pure word of Islam and to send the other two-thirds to this humble servant to

be expended in the blessed seminaries (may God Almighty protect them from

evil incidents). Besides, he is allowed to circulate the money or postpone the

payments as necessary.



carnal desires and to be cautious in his worldly and after world affairs, and I





352

Statements

Date: June 29, 1964 [Tir 8, 1343 AHS / Safar 18, 1384 AH]

Place: Qum

Subject: Revealing the secularization policy of the Shah‘s regime

Audience: Tullab and clergymen from Tehran1

―Today, it is not the time for staying at home and praying; it is time for

struggling. Today the enemy is attacking the religion and we have to stand up

against them. I will resist until my last breath. You should also tell everyone

and inform people on the pulpits in the mosques that the religion is at risk. If

we leave the government alone they will not leave us alone. As I told the

Interior Minister, Doctor Sadr,2 in a recent meeting, ―We‘ve got nothing to

do with you, provided that you leave our religion alone.‖ But that will not be;

they will encroach on, little by little. One day they admit Baha‘ism in the

public sector and contact the Jews, and the next day they will try to eliminate

religion from the law.

The danger is so great that one cannot be at ease if one understands it.

The reason why some gentlemen were quiet was that they had not known the

danger. Just as they didn‘t let Mr. Hakim3 come to comprehend the situation,

and he remained silent.

The government doesn‘t want powerful clergymen, and they don‘t want

them in Iran, either; so they moved toward Mr. Hakim after Ayatullah

Burujerdi‘s demise. Although they didn‘t believe in Mr. Hakim, they

preferred the marja at-taqlid to be in Najaf so he wouldn‘t meddle; but it

didn‘t happen. They didn‘t also benefit from imprisoning me, as Mr.

Pakrawan 4 had said.‖

1 SAVAK has recorded these words, in the top-secret report no. A 20/7670, date 4/14/43 AHS,

which starts: ―As reported, on Sunday, 4/7/43 AHS, at 18 o‘clock, Mr. Shaykh Asadullah

Kermanshahi, Shaykh Muhammad-‗Ali Ansari Araki and Shaykh Muhammad Nasiri left

Tehran for Qum; on 4/8/43 AHS at seven they visited Khomeini. Then they contacted

Shari‗atmadari at half past eight and Mr. Najafi Mar‗ashi at half past nine. Proceedings: They

have met Khomeini in private at his home on Monday 4/8/43 AHS at 7 am. After inquiring

about the situation in Tehran, Khomeini started to talk. Here is a summary (the above text). 2 A son of Muhsin Sadr al-Ashraf, the speaker of the Senate (interior minister in Hasan ‗Ali

Mansur and Howeyda‘s cabinets) 3 Sayyid Muhsin Hakim (a marja at-taqlid in Iraq).

4 Hasan Pakrawan (the then head of the Intelligence and Security Organization of the

country); in a meeting with Imam Khomeini in prison he had confessed that imprisoning the

Imam had no benefit for the regime.

353

Letter

Date: July 1, 1964 [Tir 10, 1343 AHS / Safar 20, 1384 AH]

Place: Qum

Subject: Acknowledging receipt of the blessed Share of the Imam („a)



His Eminence Sayyid al-Alam wa Hujjat al-Islam Mr. Haj Sayyid Mahdi


I do hereby confirm the receipt of your kind letter enclosing the sum of

one thousand and five hundred tumans as the blessed Share of the Imam („a)

that was delivered to me through His Eminence Murawwij al-Ahkam Mr.

Wafi Yazdi (may his graces last). I ask God Almighty for your constant

success in promoting the sacred religion and exalting the pure word of Islam.

I hope you will not forget me in your prayers whenever you feel God accepts

them. May God‘s peace, mercy and blessings be upon you.




354

Letter


Place: Qum

Subject: The need for weekly sessions

Addressee: Muhammad Hasan Najafi


His Eminence Hujjat al-Islam wal-Muslimin Mr. Haj Shaykh Muhammad

Hasan Najafi (may his blessings last):

After extending my salutation and regards, I have to inform you that

since the sacred religion has always recommended collaboration and

consultation, and this is one of the best things we can do against the enemies

of the luminous religion especially at the present time, we have decided to

ask the venerable prominent „ulama‟ to have weekly meetings for this

purpose every Saturday evening. This decision has been communicated to

most of the cities in Iran and even abroad. I hope Your Eminence will try to

hold these sessions in Rafsanjan on Saturday evening, too. If there are any

other important points, I will let the gentlemen know as soon as I can.

I ask God Almighty for the constant success of Your Eminence and other

prominent „ulama‟ (may their blessings last) in exalting the pure word of

Islam. I hope for your benevolent prayers. May God‘s peace, mercy and




355

Letter


Place: Qum

Subject: Letter not received

Addressee: Husayn-‗Ali Natiq al-Islam


His Eminence ‗Imad al-Alam and Murawwij al-Ahkam Aqa Mirza Husayn-

‗Ali Natiq al-Islam (may his graces last):

I received your kind letter and noted its contents. It seems that your last

letter has not been received at all or I would have answered it, since the

received letters are usually responded. I ask God Almighty for Your

Eminence‘s constant success in promoting the sacred religion and exalting

the pure word of Islam. I hope for your benevolent prayers. May God‘s




356

Letter

Date: July 15, 1964 [Tir 23, 1343 AHS / Rabi‗ al-Awwal 4, 1384 AH]

Place: Qum

Subject: Paying Najaf tullab‘s monthly salary



His Eminence ‗Imad al-Alam wa Hujjat al-Islam Mr. Haj Shaykh ‗Abdul-

Jalil Jalili (may his blessings last):

I was happy to receive your kind letter which indicated your health and

contained Your Eminence‘s sympathies, through His Eminence Murawwij

al-Ahkam Mr. Hijazi. You had written about paying the monthly salaries to

some of the gentlemen in the holy city of Najaf. No decision has been made

in this regard and I do not know why this has been stated. I ask God

Almighty to resolve the problems of all the prominent „ulama‟ (may their

blessings last), for their unity and their success in exalting the pure word of

Islam. I hope you will not forget me in your prayers when you feel God

accepts them. May God‘s peace, mercy and blessings be upon you.


Rabi‗ al-Awwal 4, 1384 AH

357

Letter


Place: Qum

Subject: Acknowledging receipt of a letter

Addressee: Husayn Saatpur


Mr. Husayn Saatpur (may he always succeed):

I received your letter and noted its content.1 I am not involved in what

you had written about. May God Almighty make you successful in…2 May



1 Imam Khomeini‘s letter is the response to Mr. Saatpur‘s letter, who had asked, ―Would you

please express your worthy opinion about Dar at-Tabligh-e Islami School which is being

founded in Qum so that the followers may know their duty. Besides, as some of the religious

leaders in Tabriz have said, there is no disagreement on this issue; can we contribute in this

matter, in Your Eminence‘s opinion?‖ 2 This part is illegible.

358

Letter


Place: Qum

Subject: The need for unity and solidarity against colonialism and the oppressing

regime



Rafsanjan


His Eminence Hujjat al-Islam, the renowned orator, Mr. Falsafi (may his

graces last):

I received a telegram from the worthy residents of Sirjan requesting me

to ask you to accept their invitation. It would be advisable to accept their

invitation to compensate for the past and to counteract the existing

atmosphere of suppression. Giving my regards to the honorable people of

Rafsanjan and Sirjan, notify them that it is necessary to be more serious

performing the religious ceremonies, through unity and taking refuge in God,

it is important to consolidate and strengthen your religious gatherings and

meetings against imperialism and the oppressive regime, against the unclean

hands of the foreigners, which are a great danger to Islam and the Muslims,

and for establishing the truth and refuting falsehood. “Then, as for the foam,

it passeth away as scum upon the banks, while, as for that which is of use to

mankind, it remaineth in the earth.”1 Never be afraid of hollow threats and

intimidation when expressing the truth and promoting the law of Islam, and

call for your rights, which are the enforcement of Islamic law and release of

the worthy preachers and writers, in calm, without provoking the tyrannical

regime. Make the government aware of the danger of Israel and its agents

and vehemently ask for stopping the enemies of Islam from appropriating the

resources of the nation and the product of the workers and farmers. Question

the government about the permission granted to the deviant books such as “A

Criticism and a Survey of the Family Protection Law”. Reveal the offences

and law-violations of the government in public places and make their

oppressions known to all by any means you have. Pray for the grandeur of

1 Surah ar-Rad 13:17.

359

Islam and the Muslim countries and for expelling the intruding foreigners,

especially Israel which is at war with the Muslims and Islam, in public

sessions. Repent for your sins and seek refuge in the Master of the Age, the

Honor of the Day (may Allah expedite his advent) from the difficulties. May



360

Letter Date: July 21, 1964 [Tir 30, 1343 AHS / Rabi‗ al-Awwal 11, 1384 AH]

Place: Qum

Subject: Acknowledging receipt of the letter enclosing some poetry

Addressee: Husayn-‗Ali Natiq al-Islam


His Eminence Murawwij al-Ahkam wa ‗Imad al-Alam Mr. Mirza Husayn-

‗Ali Natiq al-Islam (may his graces last):

I received your kind letter enclosing your poems of eulogy to the

prominent „ulama‟ (may their blessings last). Thank you for your kindness. I

ask God Almighty for your constant success in promoting the sacred religion

and exalting the pure word of Islam. I hope for your benevolent prayers. May




361

Letter Date: July 21, 1964 [Tir 30, 1343 AHS / Rabi‗ al-Awwal 11, 1384 AH]

Place: Qum

Subject: Religious payments

Addressee: Muhammad-Hasan Sharif Qunuti


His Eminence Hujjat al-Islam Mr. Shaykh Muhammad-Hasan Sharif Qunuti


I received your kind letter enclosing the money order to Saderat Bank for

the sum of one hundred thirty five tumans. The receipt of the sum is

enclosed. I ask God Almighty for your constant success in promoting the

sacred religion and exalting the pure word of Islam. I hope for your

benevolent prayers.

By the way, since the state of money paid by Mr. ‗Azizullah Jamshidi

was unclear to me, your original letters are enclosed. Please be more exact

when you are listing the money delivered so that no mistake is made in

writing the receipts. May God‘s peace, mercy and blessings be upon you.1



1 Two receipts for religious payments are issued along with this letter:


I do acknowledge the receipt of forty (40) tumans, of which thirty tumans are paid as

Imam‘s (‗a) Share and ten tumans as the Sadat‘s Share by honorable Juri Khanum (may God

Almighty always assist her) through His Most Eminence ‗Imad al-Alam wa Hujjat al-Islam

Mr. Shaykh Muhammad-Hasan Sharif Qunuti (may his blessings last).


Rabi‗ al-Awwal 11, 1384 AHS‖


I do acknowledge the receipt of one hundred sixteen tumans as the blessed Imam‘s (‗a)

Share, paid by His Eminence Mr. ‗Azizullah Jamshidi Qunuti (may God Almighty always

assist him) through His Eminence ‗Imad al-Alam wa Hujjat al-Islam Mr. Shaykh Muhammad

Hasan Qunuti (may his blessings last).


Rabi‗ al-Awwal 11, 1384 AHS‖

362

Letter Date: July 23, 1964 [Mordad 1, 1343 AHS / Rabi‗ al-Awwal 13, 1384 AH]

Place: Qum

Subject: Responding a letter on the religious payments

Addressee: ‗Ali ‗Azizpur


His Eminence ‗Umdat al-Akhyar Mr. Haj Sayyid ‗Ali ‗Azizpur (may God

Almighty assist him):

After extending my regards, I do acknowledge the receipt of the sum of

three thousand, five hundred fifty tumans paid as the noble Sadat‘s Share and

three thousand, seven hundred fifty tumans paid as the blessed Imam‘s („a)

Share, through His Eminence Hujjat al-Islam Haj Sayyid Ahmad Zanjani

(may his blessings last), and as His Eminence has stated, if more budget is

needed for the public bath which is being constructed in the district, this sum

will be returned for the completion of the bath, and hereby I agree with it.

May peace be upon you.



363


Place: Qum

Subject: Commendation for founding the Chahardah Masum Religious Institute

Addressee: Sayyid Husayn Khadimi


His Eminence Sayyid al-‗Ulama‘ al-‗Amilin wa Hujjat al-Islam wal-

Muslimin Mr. Khadimi (may his blessings last):

After extending my sincere regards, I have to commend you on

establishing the religious institute called Chahardah Masum („a) in Isfahan

with the help of the venerable preachers of Isfahan (may their graces last)

under Your Eminence and a number of gentlemen‘s supervision. In the

present circumstances when torrents of secularism have endangered the

Muslim countries and our youth, our cultures cannot resist it, and they are

negligent of proper training along with the teaching, the existence of such

institutes is one of the most useful services to Islam. I hope God Almighty

will make you and other gentlemen more successful than ever in advancing

Islamic causes. May God‘s peace, mercy and blessings be upon you.



P.S. Please extend the esteemed people of Isfahan my regards and my

acknowledgments for their effort in doing religious and charitable acts.


364


Place: Qum

Subject: Acknowledging receipt of religious payments

Addressee: Yadullah Rahimiyan


His Eminence ‗Imad al-Alam wa Thiqat al-Islam Aqa Shaykh Yadullah

Rahimiyan (may his graces last):

I do acknowledge the receipt of your letter enclosing one thousand, one

hundred tumans sent by your esteemed son. Enclosed you will find the

receipt in which it is mentioned that four hundred tumans are permitted to be

granted to the poor relatives according to your wish; but I hope more caution

and care is taken when asking permission for spending money from the

blessed Imam‘s Share. I ask God Almighty for your success in promoting the

sacred religion and exalting the pure word of Islam. I hope for your

benevolent prayers. May God‘s peace, mercy and blessings be upon you.



365

Permission Date: July 27, 1964 [Mordad 5, 1343 AHS / Rabi‗ al-Awwal 17, 1384 AH]

Place: Qum


Addressee: Sayyid Muhammad-Taqi Musawi


Praise be to Allah, Lord of the worlds; peace and salutations be upon


enemies.

Hereby it is confirmed that His Eminence Sayyid al-Alam wa Hujjat al-

Islam Mr. Haj Sayyid Muhammad-Taqi Musawi (may his graces last) is



occultation of His Eminence Master of the Age (may Allah Almighty


affairs while exercising caution.‖ His Eminence is also permitted to collect

the two blessed Shares, spending them in part on his own living sparingly,

and one-third of the remainder in the specified religious ways and on exalting

the pure word of Islam, and to deliver the other two-thirds to this humble

servant to be expended in the blessed seminaries. He is also allowed to

circulate the money to postpone payment, to collect and to deliver.



carnal desires and to be cautious in his worldly and afterworld affairs; and I





366

Receipt Date: August 2, 1964 [Mordad 11, 1343 AHS / Rabi‗ al-Awwal 23, 1384 AH]

Place: Qum

Subject: Receipt of religious payments

Addressee: Sayfullah Karimi


Hereby I do acknowledge the receipt of a sum of one hundred tumans

paid, as the blessed Imam‘s („a) Share, by His Eminence Mr. Karbala‘i

Sayfullah Karimi (may God Almighty assist him), through His Eminence

‗Imad al-Alam wa Thiqat al-Islam Aqa Shaykh Muhammad-Rida Ridwani

(may his graces last).



367


Place: Qum

Subject: Regret over the occurrence of educational problems and recommending

patience

Addressee: Sayyid Nasrullah Husayni Mazandarani


His Eminence ‗Umdat al-Fudala‘ wal-Muhassilin Mr. Sayyid Nasrullah

Husayni Mazandarani (may his success last):

I was most happy to receive Your Eminence‘s kind letter. I was deeply

moved to know your distressing situation and educational problems. You

have to overcome all difficulties through patience, endurance, ignoring the

words of the enemies of the clergy and seeking help and assistance from the

Lord, and relying on His Eminence Master of the Age (may Allah Almighty

expedite his glorious advent). Continue your studies with sincerity toward

God, and do not let yourself be affected by the unpleasant incidents which

have happened and do happen to the noble clergymen more than others. I

will also offer my help, as far as I can, through the travelers visiting the holy

city of Mashhad. I ask God Almighty for your constant success and I hope

for your benevolent prayers. May God‘s peace, mercy and blessings be upon

you.



368


Place: Qum

Subject: Religious decree about Friday Prayers

Addressee: Sayyid Fadlullah Hijazi


His Eminence Sayyid al-Alam wa Hujjat al-Islam Haj Sayyid Fadlullah

Hijazi (may his blessings last):

I was happy to receive your kind letter. I thank you for your considerable

efforts in promoting the holy religion, and I hope your efforts will be

appreciated by His Eminence Master of the Age (may Allah Almighty

expedite his glorious advent) and be rewarded. About performing Friday

Prayers, I agree with the distinguished „ulama‟ (may their blessings last); that

is, performing the Friday prayers, one does not need to say the noon prayers.

I hope the problems will be resolved soon through unity and collaboration of

the great gentlemen. Please give my regards to all the distinguished „ulama‟

and Hujjat al-Islams in Shahr-Rida (may their blessings last), Mr. Mahdawi,

Mr. Hashimi, Mr. Imamjum‗ah, Mr. Rahnama‘i, Mr. Haj Sayyid ‗Ali Hijazi,

and Mr. Nasih. May God‘s peace, mercy and blessings be upon you.



369

Letter Date: August 12, 1964 [Mordad 21, 1343 AHS / Rabi‗ ath-Thani 4, 1384 AH]

Place: Qum

Subject: Response to a letter and acknowledgements

Addressee: Muhammad-Taqi Murwarid


His Eminence ‗Imad al-Alam wa Thiqat al-Islam Mr. Shaykh Muhammad-

Taqi Murwarid (may his graces last):

I was most happy to receive your kind letter indicating Your Eminence‘s

health. I was sorry to know about the plot of land allocated to the certain sect

in Shahabad-e Gharb. I hope the problems will be resolved soon through

unity and collaboration of the gentlemen, the distinguished „ulama‟ (may

their blessings last) and the propagators of the sacred religion of Islam; and

may we be able to cut off the encroaching hands of the enemies of religion

through the attention of His Eminence Master of the Age (may Allah

Almighty expedite his glorious advent). I ask God Almighty for the success

of Muslims and the grandeur of Islam. May God‘s peace, mercy and




370

Telegram

Date: August 22, 1964 [Mordad 31, 1343 AHS / Rabi‗ al-Thani 14, 1384 AH]

Place: Qum

Subject: Message of acknowledgment; insisting on the continuation of preaching

and speaking in Isfahan and Shiraz


Isfahan

His Eminence Hujjat al-Islam Mr. Falsafi:

After extending my regards, I would like to inform you that I have been

asked in a telegram from Isfahan to ask you to go on giving speeches for ten

more days. It would be advisable to accept. I should thank you for your

considerable efforts and beneficial speeches. You have also been invited by

the distinguished „ulama‟ of Shiraz; it would also be advisable to accept it. I

ask God Almighty for the grandeur of Islam and the Muslims, and their unity

of expression.

Khomeini

Qum, Mordad 31, 1343 AHS

371

Permission

Date: August 25, 1964 [Shahrivar 3, 1343 AHS / Rabi‗ ath-Thani 17, 1384 AH]

Place: Qum

Subject: Permission in collecting religious payments

Addressee: ‗Abdullah Masumi




enemies.‖

Hereby it is confirmed that His Eminence Murawwij al-Ahkam wa

Thiqat al-Islam Aqa Shaykh ‗Abdullah Masumi (may his graces last) is

granted my permission to collect religious payments and the blessed Imam‘s

(„a) Share, delivering the money to this humble servant in return for receipts

which will be delivered to the payers; he is also allowed to circulate the

money, postpone the payment as needed, to collect, and to deliver.



carnal desires and to be cautious in the worldly and afterworld affairs; and I

hope he will not forget me in his benevolent payers;‖ May God‘s peace,




372

Permission Date: August 27, 1964 [Shahrivar 5, 1343 AHS / Rabi‗ ath-Thani 19, 1384 AH]

Place: Qum


Addressee: Sayyid Ibrahim Khaliqi




enemies.‖

Hereby it is confirmed that His Eminence Sayyid al-Alam wa Thiqat al-

Islam Mr. Sayyid Ibrahim Khaliqi (may his graces last) is granted my

permission to collect the two blessed Shares, spending them in part on his

own living sparingly, and if anything remains, to deliver it to this humble

servant to be expended in the blessed seminaries; he is also allowed to

circulate the money, postpone the payment as needed, to collect, and to

deliver.




hope he will not forget me in his benevolent prayers;‖ May God‘s peace,




373

Letter

Date: August 28, 1964 [Shahrivar 6, 1343 AHS / Rabi‗ ath-Thani 20, 1343 AH]

Place: Qum

Subject: Commending Mr. Hujjati on the sufferings he endured in the course of the

struggle

Addressee: Muhammad-Jawad Hujjati Kermani



His Eminence Murawwij al-Ahkam wa Thiqat al-Islam Aqa Shaykh

Muhammad-Jawad Hujjati (may his graces last):

I was most happy to receive your kind letter. It was very upsetting to

hear about what had happened when you were being welcomed. I ask God

Almighty for the solution of the problems of all Muslims of the world,

establishment of the truth and refutation of falsehood. I would like to

commend Your Eminence, His Eminence Thiqat al-Islam, your brother,1 and

other esteemed gentlemen and scholars, for your considerable efforts and the

sufferings and bereavements you have endured. May it be appreciated by His

Eminence Master of the Age (may Allah Almighty expedite his glorious

advent) and be rewarded.

Please give my sincere regards to the Thiqat al-Islam, your esteemed

brother and other reverend clergymen and great scholars. May God‘s peace

and mercy be upon you.


1 ‗Ali Hujjati Kermani.

374

Telegram Date: August 30, 1964 [Shahrivar 8, 1343 AHS / Rabi‗ ath-Thani 22, 1384 AH]

Place: Qum

Subject: Mr. Qadi Tabataba‘i‘s confinement to bed

Addressee: Sayyid ‗Ali Qadi (Tabataba‘i) Tabrizi

Mehr Hospital

Tehran

His Eminence Hujjat al-Islam wal-Muslimin Mr. Qadi Tabrizi (may his

graces last):

Upset for the recurrence of injustice. May you get well soon and may

God Almighty set right the Muslims‘ affairs.

Khomeini

375

Letter Date: August 31, 1964 [Shahrivar 9, 1343 AHS / Rabi‗ ath-Thani 23, 1384 AH]

Place: Qum

Subject: The need for the clergymen‘s weekly meetings

Addressee: Sayyid Sajjad Hujaj



His Eminence Sayyid al-Alam wa Thiqat al-Islam Aqa Sayyid Sajjad Hujaj


I was most grateful to receive your kind letter. I ask God Almighty for

the constant success of Your Eminence and all propagators of the sacred

religion, and for the grandeur of Islam and the Muslims. May we attain the

ultimate success through the unity of expression and total concordance of the

distinguished „ulama‟ (may their blessings last). I hope you will not forget

me in your benevolent prayers whenever you feel they are accepted by God.


His Eminence Thiqat al-Islam Mr. Haj Mirza Hadi was here in Qum. I

told him some points about the weekly gatherings of the distinguished

„ulama‟ on Saturday evenings and the need for holding crowded religious

sessions especially on Fridays, God willing. May peace be upon you.


376

Letter Date: Circa August-September 1964 [Shahrivar 1343 AHS / Rabi‗ ath-Thani 1384

AH]

Date: Qum

Subject: Religious payments

Addressee: Husayn-‗Ali Muntaziri


I was most grateful to receive your kind letter. I ask God for Your

Eminence‘s health and happiness. On the issue concerning Mr. Rahimiyan,1 I

did not mean to cancel the permission for spending the one-third, but it was

only meant to remind him of being more cautious in granting the money to

people and giving permission for the construction of mosques and baths. Any

way, please tell him not to be upset about it. I cannot permit a laundry,

however, about which I wrote a note at the back of his letter. Finally, I hope

for your benevolent prayers. May God‘s peace, mercy and blessings be upon

you.


1 Yadullah Rahimiyan Dastjerdi.

377

Letter

Date: September 3, 1964 [Shahrivar 12, 1343 AHS / Rabi‗ ath-Thani 26, 1384 AH]

Place: Qum

Subject: Acknowledging receipt of religious payments and answering a question



His Eminence Sayyid al-Alam wa Hujjat al-Islam Mr. Haj Sayyid Mahdi


I was most grateful to receive Your Eminence‘s kind letter. Receipt of

the religious payments you had sent is acknowledged. Enclosed you will find

the answer to your question about the Explanations on Wasilah answered on

the same paper.

I ask God Almighty for your constant success in exalting the pure word

of Islam. I hope for your benevolent prayers. May God‘s peace, mercy and




378

Speech

Date: September 9, 1964 [Shahrivar 18, 1343 AHS / Jamadi al-Awwal 2, 1384 AH]


Subject: The danger of the penetration of Israeli influence in Iran and the plots

perpetrated by the imperialists in the Muslim countries

Occasion: The beginning of lessons at the theological center

Audience: Religious students, clerics, merchants of the bazaar and other residents in

Qum


“Verily, we are from God and to Him we shall return.”

O God, preserve our tongues from vain discourse and lies. O God,

enlighten our hearts with the light of Islam and devotion. O God, grant a

listening ear to the kings of the Muslim governments, to the presidents of the

Muslim governments, to the members of parliaments of Muslim

governments, to the prime ministers and ministers of Muslim governments,

to the heads of the universities of Muslim governments, to the employers and

employees of Muslim governments. O God, place them amongst those who

listen to all that is said and choose the best of it.1

Muslim states being under the imperialist influence

In this short time, and because of the chest pains from which I am

suffering,2 I cannot convey all that has been on my mind; but I will talk about

the important matters. I am deeply distressed about the general situation of

the Muslim countries, and especially about the situation in Iran. The Muslim

governments, whether led by Muslim kings, Muslim presidents or prime

ministers, under the influence of imperialism are ignorant of the aims of the

1 In the existing recordings of the speeches, this prayer is recorded at the beginning of another

speech. However, from the point of view of style and content it is related to this speech. Some

books such as Sahifeh-ye Nur have included it in both speeches. Refer to Surah az-Zumar

39:18. 2 The unpleasant events of 1962 (1341 AHS), 1963 (1342 AHS) and 1964 (1343 AHS), the

problems and difficulties of the Islamic world, the anti-Islamic agreements made by the Shah‘s

regime, and especially the tragedy of Khordad 15 (June 5, 1963) all affected Imam greatly,

both mentally and physically, and placed him under severe mental strain. Physical illness and

the pains in his chest had bothered him for years. For further information on this subject refer

to the book Barrasi va Tahlili az-Nahdat-e Imam Khomeini, vol. 1, pp. 305-6.

379

Islamic religion. They are not aware of Islamic affairs. They do not want to

be aware of the Islamic laws. They cannot, in their present situation, be

aware of what Islam has brought for humanity and to what heights mankind

will reach if the tenets of Islam are obeyed.

Creation of discord as an imperialist design

The imperialist governments, those governments that seek to plunder the

wealth of Muslims, deceive the Muslim countries, the heads of Islamic

countries, through different means and numerous tricks. Sometimes they

create differences in the name of Shi‗ah and Sunni. Even in the East those

who are not Muslims have been deceived. It has been said that in India on the

Festival of Sacrifices1 a large number of cows, which are sacred for the cow

worshippers,2 are brought to the Muslims and sold to them very cheaply.

They make them slaughter these cows and then they tell them: ―The Muslims

have slaughtered your sacred cows.‖ Disturbances are created between

Hindus and Muslims, between the Indian sects, resulting in disputes which

attract a lot of attention. They use these disputes to devour the East. Acting in

the name of Islam and religion, they spread ideas amongst the Muslim sects

in the Islamic countries, they sow dissension so that the Muslim sects start

fighting each other, so that they discover differences between the Shi‗ah and

the Sunni. Thus, they find a way to get their hands on the wealth of the

Muslims, and the Muslims cannot do anything about it.

The Muslim civilization as above other civilizations

The Muslims are those whose greatness once conquered the world. Their

civilization excelled all others; their spirituality was of the highest caliber;

their officials were the best; the vastness of their lands was greater than all

others; the power of their government dominated the world. They (the

imperialists) saw that with this power, with this unity of the Islamic lands,

they could not impose whatever they wanted on them; they could not seize

their wealth, their black gold and their yellow gold, so they thought of a

solution. The solution was to create divisiveness between the Muslim

countries.

1 ‗Id al-Qurban. 2 It refers to the Hindus. Hinduism is one of the religions of India whose followers are greater

in number than those of any of the other religions in that country. The cow in Hinduism is held

as being holy and sacred; to kill a cow and eat its meat is considered unlawful and a sin.

380

Division of the Ottoman State

Maybe some of you remember the international war, the First World

War, and what they did with the Muslims and the great Ottoman State.1 The

Ottoman State was that state which would sometimes prevail in its conflicts

with Russia, while other governments could not stand up to her. The

Ottoman State was a Muslim state, whose power spread almost from East to

West. They realized that as long as this Muslim state with such power

existed, they could not do anything, they could not rob the region of its

wealth. So after their victory in the First World War, under those

circumstances, they divided the Ottoman State into a number of petty states.

At the head of each of these states they placed a king, an amir, a sultan or a

president, and each of these was in the grip of the imperialists just as the

helpless nation was in their grip. In this way, they destroyed the Ottoman

State which had such greatness; and the Muslim governments did not stir

from their slumber, or they pretended to be still asleep. This Ottoman State

acquired such greatness under the patronage of the Islamic leadership

[khilafah] and by relying on the Holy Quran. After it was divided, in our

time, at the time of the evil Ataturk,2 they destroyed Islam there and now the

Turkish government is not an Islamic government; it does not take Islam into

account; there are no religious ceremonies. The government does not have

religious laws, but the noble nation of Turkey is a Muslim nation, and it is

they who circumambulate the Kabah in Mecca at the time of the pilgrimage

in relatively larger numbers than pilgrims from other nations. Yet, their

1 After the assassination of the Prince of Austria and the declaration of war by the Austrian

Empire on the government of Serbia in 1914, the First World War began between the Central

Powers (Germany, Austria-Hungary, joined later by Ottoman Turkey, and Bulgaria) and the

Allies (France, Britain, Russia, and minor European nations, joined later by Italy and

America). The war ended in 1918 with the defeat of the forces of the Central Powers. The

victors then proceeded to dismember the Ottoman Empire. All that has remained of the

Turkish Ottoman Empire, which had survived for five hundred and fifty years, is the present

day state of Turkey. 2 In the First World War, Mustafa Kemal, later Kemal Pasha 1881-1938 known as ―Ataturk‖

(i.e. father of the Turkish nation) was the commander of forces of resistance at the

Dardanelles. Incited by the British, Ataturk rebelled against the authority of the Ottoman

government and eventually turned the constitutional Ottoman Sultanate into the Republic of

Turkey with himself as President. During his years as President, a post he held from 1923 until

his death in 1938, Ataturk wielded almost dictatorial powers in his quest to westernize the new

republic and in his battle with Islam. Separating religion from politics, which in effect

eradicated the influence of religion; the unveiling of women; prohibiting the clerics from

wearing their traditional clerical dress; changing the national script into Latin; closing down

religious schools and mosques were just a few of the steps taken by Ataturk in his campaign

against Islam.

381

government is such a government. That former greatness was acquired by

relying on Islam, and when the imperialists saw that reliance on Islam was a

very important element, that with this reliance they could not destroy the

Muslim governments, they separated religion from the state in Turkey with

the result that now, when some of the Turks are killed in Cyprus, there is not

one Muslim who expresses sorrow. It is distressing when a government acts

in such a way and other Muslim governments are indifferent when it is

defeated by the Christians or some of its people are killed by them.1 You may

only find one person who expresses sorrow, someone like an old akhund like

me. The governments of Muslim countries do not express sadness because

they have lost the greatness of Islam.

Annihilation of Islam in the name of Islam

The leaders of the Muslim countries should bear in mind that the

differences that are created in Iraq, Iran and other Islamic countries are

differences which will destroy their existence. They should act wisely and

prudently and realize that the imperialists want to destroy Islam in the name

of religion and in the name of Islam. The wicked hands that create

differences between the Shi‗ah and Sunnis in these countries, belong to

neither Shi‗ah nor Sunni. They are the hands of the imperialist agents who

want to seize the Islamic countries from them. They want to take their

resources and create a black market for these so-called advanced countries.

They want to create a market in the East for the things that they have an

excess of, that they normally throw away, throw into the sea, and the East

buys them at a good price, at a satisfactory price. It was in the Ittilaat

newspaper a few days ago that the amount of food the Americans waste in

three days, the amount which they throw away, is equivalent to the amount of

food the whole of the Chinese nation, 650 million people, use in a day! Three

days wastage of American food, just the leftovers that they normally throw

1 The conflict between the Muslim Turks and the Christian Greeks has its historical roots in

Cyprus. From medieval times the island was ruled alternatively by the Christian Front and the

Ottoman Empire (the Islamic Front). In 1878, according to the Treaty of Berlin, the Ottoman

government, while preserving its rights and receiving an annual capitation in return, handed

over administrative control of Cyprus to the British. In 1882, Britain established a governing

council on the island made up of six English men, three Turks and nine Greeks. The greater

number of Greeks on the council brought about the idea of union with Greece. In 1925,

Cyprus was made a Crown Colony by the British. In 1960, it became an independent republic

within the Commonwealth. The island‘s recent history has been dominated by tension between

the two major communities, the Christian Greek Cypriots and the Muslim Turkish Cypriots

over the Greek Cypriots desire for union with Greece. The problem has still not been solved.

382

away, 650 million people can use in one day. So why shouldn‘t they bring

the East under their own power, why shouldn‘t they subjugate them so they

can sell their refuse to the East at a suitable price and turn it into gold and

take the gold back? Why shouldn‘t they do this? Our governments, the

Muslim governments, do not pay attention to these matters, they do not

understand what happens to them, they do not realize that by neglecting the

Quran and no longer relying on Islamic laws these disadvantages come

about. The imperialists weaken the Muslim governments with the creation of

religious differences so they can take away their ideology and religion. I seek

refuge with God.

Warning to the heads of Muslim countries

Shouldn‘t the heads of the Muslim governments, the presidents, the

Muslim kings, the ministers and members of parliament of the Muslim

governments, be vigilant? Really don‘t they know what is happening, or do

they know but their desire for rank and office compels them to follow orders?

You sirs, do you believe that those who are aware of the course of events, or

claim to be, have not understood this simple matter that one Sayyid from

Khomein has understood? Do you think that this is possible? If they have

understood it, God forbid, they are either besotted by them or there is fear

involved. Why should they be afraid? They are afraid because they have been

divided into groups. The Ottoman state which covered such a vast area has

been divided into how many states? Each one of them is smaller than the

other. They have put the poor people—this multimillion nation—under the

yoke of a few godless people and then they colonize them and these heads of

state abase their own nation. Shouldn‘t these Muslim governments wake up?

What misfortune have they experienced because of Islam? The West has

used one great deception to influence, tempt or intimidate the governments of

Islamic countries. We can see it in our newspapers and magazines, in their

propaganda and in their radio broadcasts.

The race business

That great deceit which debases the Muslim governments and distances

them from the Quran is this race business. This man is from the race of

Turks, he has to do his ritual prayers in Turkish. This one is from the Iranian

race; his alphabet should be as such. That one is from the Arab race, Arabism

should govern not Islam. The Aryan race should govern not Islam. The

Turkish race should govern not Islam. Let us see where this racism, which is

being developed amongst these men and is increasing and is encouraged,

383

leads us. This racism is a childish affair and it is as if they are making

children play their games. They are making the heads of the governments

play their games. You are Iranian, sir. You are Turkish, sir. You, sir, are

Indonesian. Sir, what are you, where are you from? We should do such and

such for our own country! They say all this and ignore that pivotal point

which existed in the lives of all Muslims. Alas, alas, that pivotal point has

been taken away from the Muslims and they are still distancing them from it,

and I don‘t know where it will lead to. Islam came and drew a red line across

racism and allowed no differentiation between black and white, between

Turk and Iranian, between Arab and non-Arab. The only distinction it made

between men stemmed from piety, fearing God, true devoutness, political

piety, material piety and spiritual piety. This is the difference that was

established: “Verily the most honored of you in the sight of God is he who is

the most pious.”1 There are no Turks and Iranians, Arabs and non-Arabs.

Islam is the pivotal point for all Muslims. The matter of racism is

retrogressive, these men see us as reactionaries, but they are retrogressing to

two thousand five hundred years ago. Are we the reactionaries?

Negligence of the Muslim governments

Why should the Muslim governments be ignorant of these matters? Why

should these kinds of revolutions be created in each of these countries? Why

should fronts be created between Muslim governments? One lot forms a

―Triple Alliance‖2 against the other and the other creates another alliance

against them, and each of them curses the other. Shouldn‘t they wake up?

The Muslim kings who think of themselves so highly, shouldn‘t they pay

attention to these matters? The Muslim presidents who have taken complete

control of the Islamic countries, shouldn‘t they wake up?

Imperialism as the cause of wars among Muslims

Are these things of which I speak untrue? Don‘t they accept this reality

that I am telling them with deep sorrow? One of the realities is that they

encourage animosity between the Muslim governments, arraying one group

1 Surah al-Hujurat 49:13. 2 Here ―Triple Alliance‖ refers to the CENTO agreement. In 1964, at the time of Hasan ‗Ali

Mansur‘s premiership, the Shah suggested the formation of a grouping within CENTO and

America welcomed the idea. The agreement for the formation of the Regional Cooperation for

Development organization (RCD) was concluded by the heads of Iran, Turkey and Pakistan.

Led by Iran, the RCD was introduced as a non-military organization; Afghanistan and the

sheikhdoms in the Persian Gulf were also expected to join it. This organization split the

Muslim countries at a sensitive time in Middle Eastern politics.

384

against the other, and how they equip their armies on the borders! Now, as I

speak to you, I have been informed that the Turks have massed 200,000

troops on one of their borders. Why? With whom do they have a quarrel?

Why are the Muslims fighting one another? What has made the Muslims

fight amongst themselves other than the hands of imperialism? If you remove

the hands of imperialism from the Muslim governments then you will see

what kind of government takes control, what kind of government comes into

being. Protect your borders all of you. If it is supposed to be an Islamic

government, if Islam is supposed to govern, then all the borders will be

protected. There won‘t be one government attacking another. They will all be

Muslim; they will all be united under the banner of Islam. The reason why

you see this government attacking the other, this one sending arms for that

one‘s army and that one sending arms for the other one‘s army is because

they are not united under the banner of Islam.

It is misfortunate for the Muslim governments, for the Muslim countries

and nations, that the imperialists began laying their plans many years ago.

For a long time, the imperialist governments were busy trying to belittle the

Prophet of Islam. Then they endeavored to propagate the idea that Islamic

laws belong to a thousand years ago and now such and such has happened

and the country has progressed and etc., etc… and now Islam cannot satisfy

the needs of the nations. Sirs,1 what have you seen of Islam? All your media,

all your television programs, all your radio broadcasts, all your discourses,

all your speeches in the Parliament are aimed at smashing the laws of Islam.

If you do not do this purposely and have no evil intentions, then you have

been made to do it, they have threatened, enticed, or deceived you. God

willing, you have been deceived, and treason is not involved. You do not

allow us to introduce Islam to the world.

Advise to those who are complacent

Only three or four days ago I received a letter from one of the students in

America. I am not acquainted with him personally, but apparently he is a

religious person who is distressed at the existing situation. He wrote that

unfortunately the students, the university students there (in America) say that

all our misfortunes stem from Islam. O you misfortunate students! The Islam

that is introduced to you from the radio is not Islam. The Islam that you get

from the newspapers is not Islam. That Islam which has been introduced to

you is defective, it‘s something that none of the Muslims accept. I do not

accept it, and the other clergymen do not accept it. This is not Islam. They do

1 Addressed to the heads of the Muslim countries.

385

not let us introduce (true) Islam. In this country, the television is independent

and is controlled by an Israeli.1 He says whatever he wants. The radio too,

they produce its programs and its advertisements, and what good use they put

it to! Not just in this country, in all Muslim countries; I am talking about all

Muslim countries but I keep coming back to our own country.

The allegation of Islam as ―worshipping the old‖

One of the ruses of the imperialists is to introduce Islam as an old

defective truth in the Muslim countries. The heads of these countries say that

Islam is ―worshipping the old,‖ it‘s ―retrogressive‖; this is how they

introduce Islam to the people. Give us one radio transmitter so our preachers

can introduce Islam to the world. Our voice does not reach the world. Our

words do not leave this mosque. All this that I am saying now, and which is

reasoned and rational, is illegal, it is smuggled out of this mosque. No one

knows which of these men will be arrested when he leaves here and which

one will be left alone. No one knows where these tape recorders (which the

people bring with them to record the speech) will be seized. We are not

speaking out against somebody here; we are speaking about the welfare of

Islam and Muslims. This is not a tirade leveled at one person, it is a sermon

meant to offer advice and it is directed at everyone. Its aim is to do good.

God knows we want your well being. So then give us a radio transmitter as

well. Let the Muslims organize a radio transmitter themselves and I

guarantee that it will not be entirely to your detriment. Yes, this idea conflicts

with the interests of the big bosses and they do not and will not allow this to

happen. Here, somebody ―worse than a Jew‖2 should control the television

and propagate whatever he wishes, yet we are not free to propagate our

ideas! ―Oh no, these reactionaries should not speak,‖ is what they say, but

where is the reaction?

Unity of the nation of Islam

All we are saying is that you should be united; all Muslims should be

united; we do not have relations with that one,3 with you,

4 nor with anybody

else, and yet we have relations with everybody. We see you all as being the

same. All Muslims, in our view, if they act upon Islamic laws, are dear to us.

1 It refers to Habib Thabit Pasal, who for years was the owner and head of the Iranian

television. He was one of the main figures in international Zionism. 2 ―Worse than a Jew‖ meaning in his animosity toward Islam. 3 Asadullah ‗Alam and the previous government. 4 Hasan-‗Ali Mansur, the Prime Minister at the time, and the new government.

386

We hold dear the nation of Islam, whether it be Turkish, Arab, Iranian, or

from any other country, Africa, America, or wherever. We are saying join

hands together; do not make a triple front and join Israel against another

alliance, and the other Muslim countries too should not make an alliance

against you. You should all form one alliance, you are all Muslims, you

should rely on the Quran. But you do not know what the Quran is. All you

do is put the Quran into your pocket! I don‘t have a Quran in my pocket, yet

all the officials have a Quran in their pockets! They seem to show a

greater interest in the Quran than we do! Do you really believe in the

Quran? You just want to deceive us. Whenever you stand up to speak you

take the Quran out and hold it up high for all to see. You put the Quran in

your pocket and you want to destroy it.

The imperialists as aiming to plunder the Muslims‘ resources

Now, are we being reactionary when we say that all of you should form

one alliance, that you should stop them from plundering your resources?

More important than the underground resources are those which lie above the

ground: our youth. They are taking our youth; God knows they are taking

the youth from the Muslim countries. One group is in America, one

somewhere else and another I don‘t know where! And now our youth are

going to Israel. I have in my house at present a journal; the journal of the

Iranian Students Organization in Israel. It exists now. These youth are our

resources. Our youth are being deceived. They are being injected with the

idea that whatever misfortune befalls their people comes from Islam. What

have you seen of Islam that you say Islam brings misfortune? You have seen

the Muslims here who are a poor, unfortunate, beggared people—and the

government proclaims loudly that, praise be to God, nobody goes to sleep

hungry—praise be to God, I hope that this is so! But do these words change

the reality? Does that which was reported about the southern ports of the

country a short while ago in Ittilaat1—and Ittilaat is the government‘s

official mouthpiece—change the reality? This will not change anything.

These poor students of ours, they have seen that here the Muslims are

hungry, helpless and misfortunate, their mosques are dilapidated, their places

of worship are such and such. Then when they go to America and visit a

church or a synagogue, they see that it is all neat and tidy, everything well-

kept, everything just right, and they think that it is the laws of the Bible or

1 In the Ittilaat newspaper of December 25, 1963 (Dey 4, 1342 AHS) it was reported that in

the villages in the south of Iran there were no doctors or drinking water, and in one of the

villages most of the people had lost their sight because of a lack of adequate sanitation.

387

the Torah that have brought these people to this stage, while the laws of

Islam have kept the Muslims back.

The reason behind the Muslims‘ backwardness

No, it is the governments of the Islamic countries which have made us

like this. These poor, deceived governments have brought us to this. They

say that Islam is like this. There was a time when Islam held sovereignty over

half of the world and was progressing farther and farther. Gustav Lebon,1 in

his book, The Civilization of Islam, looks at the Islamic civilization from a

materialistic point of view; he doesn‘t know what Islam is. He believes

neither in Jesus nor in Islam. He understands civilization to consist of the

pillars of ancient buildings, just as our children do. So when our youth go

abroad, they see all the ceremonies, all the magnificence, they see the

Vatican2 in all its splendor, while all our mosques are dilapidated and

impoverished, and they think this is because of Islam. This has not come

about because of Islam; the heads of the Muslim states have brought this

about. The heads of the Muslim states that are under the domination of the

imperialists have done this to us. They have given our resources to others and

we have become unfortunate, impoverished and hungry.

Comparison of Islam and Christianity

It is said that there (in the West), the great heads of state attend religious

ceremonies on Sundays. Do you ever see any of our Muslim leaders in the

mosque? Can you find them there at all? Yes, sometimes you can when his

father dies or his brother dies or something else happens and he struts

through the mosque on a fleeting visit. But this is not what going to the

mosque is all about. Do they ever come to attend the daily prayer services?

Over there, their presidents and kings attend the prayer services, and these

are the services of a religion which today is nothing compared to what it was.

They think that the Christian religion is that which exists today. Of course, at

its own time it was right. Look at that which exists today of the Christian

1 Gustav Lebon (1841-1931), a French doctor, sociologist and historian who was also the

author of a number of literary works. His most important work The Civilization of Islam and

the Arabs was published in 1884 in French. He traveled widely in Arabia and other Islamic

countries. 2 The Vatican, the official residence of the pope, is an independent papal state in Rome, the

seat of government of the Roman Catholic Church and one of the greatest Christian spiritual

centers in the world. It has its own flag, anthem, postal service, stamps, radio station and

police force which is formed by Swiss youths. St. Peter‘s Basilica, the largest Roman Catholic

church, the Lateran Palace and the Castle Gandolfo villa all fall under papal authority.

388

religion and Christian laws, you students study Christianity, study what that

is and what the Quran is. Study what the Christian laws are and what the

Islamic laws are. The Islamic laws run into the millions; there are millions of

Islamic laws which cover everything. There is not a single topic in human

life for which Islam has not provided instruction and established a norm. In

Islam a law exists for it even before it happens. Whatever happens, Islam has

a law for it, even today. Is this a religion which is ―worshipping the old‖ and

―defective‖? Are all our misfortunes created by Islam? It is the Muslim

leaders who create our afflictions—these helpless heads of state who pay no

attention to the welfare of their own nations, or who simply do not want to

pay attention. They are the cause of our wretchedness. They have created

dark days for our people. And still they don‘t leave us alone; they continue to

make problems for us.

The East‘s resistance against the West

These things of which I speak refer to matters which are the concern of

the governments of the Islamic countries, and this is as much as I, as a

member of the clergy and a seminarian, can offer by way of advice to the

Muslim governments. I hope this advice reaches them. These are important

matters; it is imperative that the Muslim governments pay heed to them. I

hope that they come to understand this and that they create a real Islamic

union. They should set some of their desires aside and extend the hand of

brotherhood to one another. One shouldn‘t be superior to the other; they

should be brothers, united against the West. They shouldn‘t be xenomaniacs,

smitten by the West.1 The governments of the East should stand up to the

West; even the Buddhists2 should stand up to the West. They should push the

West back and then create a stable government and a peaceful society

amongst themselves. All the countries should retain their statehood, but none

should act aggressively against the other. All should be as brothers. If they

are attacked by others, they should all form a united front and go forward

together. If all the Muslims unite, no government can defeat them. It is

1 Xenomaniacs: those infatuated with foreign and especially Western models of culture. This

is a translation of the Persian term, gharbzadehha, popularized by Jalal Al-i Ahmad in his

book Gharbzadegi [Xenomania]. 2 It refers to the followers of an Indian prince, Siddhartha Gautama, known as the Buddha,

who founded the religion of Buddhism in north east India in the 5th century BC. The teachings

of Buddha overshadowed ―Hinduism‖ in India for a long period, but eventually its influence

waned in that country and it spread to other countries. Buddhism is one of the great religions

of the world with over 500 million followers, who live mainly in the Far East.

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wrong to think that the West has this and that. No, this is not the case. You

do not have the courage to stand up to the West, you have been deceived.

Bogus parties

When it comes to our own country, however, we cannot talk about the

problems which afflict it in one or two days. The governments come and go,

and each government creates a party. One makes a ―People‘s Party‖ [Hizb-e

Mardom], one such and such a party; one makes the ―Modern Iran Party‖

[Hizb-e Iran-e Novin],1 and the other such and such a party. They are just

creating parties all the time. Political parties have no meaning in Iran. A one-

party state has no meaning anywhere in the world except in those countries

which are like Iran. A party which is forced upon us has no meaning. They

take the identity cards off the people of the villages. Go to these villages and

see for yourselves, they take their identity cards off them and register them in

the party. The poor person who has been registered doesn‘t even know what

―Modern Iran‖ means let alone understand its charter. This poor person

doesn‘t even know what a charter is. All that these irreligious people want

from these poor souls is to gather them in a place and make them shout,

―hurray‖ and ―long live‖. This is all they want from these poor people.2

The true party in today‘s world

In those countries which espouse a multi-party system, the governments

are created from the parties. The government doesn‘t come before the party

is formed and then the latter finds itself dependent on the former! But here,

1 The Iran-e Novin party was formed by Hasan-‗Ali Mansur and a group of Iranians educated

in America and Europe under the directorship of ―Rockwell‖, the chargé-daffaires of the US

Embassy in Iran, for the purpose of carrying out the policies of Kennedy in Iran. The role of

this party was to guard the Shah-People Revolution and to implement its principles. Iran-e

Novin had the most seats in the government and Parliament, and high officials with key posts

were members. With the assassination of Hasan-‗Ali Mansur, ‗Ata‘ullah Khosravani took his

place as Secretary General of the party. The Iran-e Novin party was dissolved after the

formation of the ―Rastakhiz‖ or National Resurgence Party when the Shah finished his

charade of a party system and a one-party system was officially acknowledged in the country.

Refer to Az Duhur ta Suqut, p. 207 and The Spy Nest Documents, vol. 7, p. 103. 2 The Imam is referring to the comments made by Hasan-‗Ali Mansur (the then Prime

Minister) who said in a meeting of the members of the central committee of the Iran-e Novin

party on August 26, 1964 (Shahrivar 4, 1343 AHS): ―Fortunately, in this brief period of time,

the advocates of the Iran-e Novin party have been able to establish their ideas in the most

remote areas of the country and amongst people of all classes of society and bring them

together under one banner… Our party has been established in the hearts of the villages and

has penetrated into the heart of the centers of the working class.‖ Khorasan newspaper, August

27, 1964.

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well you can see for yourselves, first the government is formed, and there is

no relationship between the government and the Parliament, or the

government and you and I. First the government is formed and then they say

—and these are their words, not mine—―We came upon orders and we‘ll go

upon orders, and nobody can do a damn thing about it!‖ No member of the

Parliament can do a damn thing about it; not one of them dares to either.

First the government is formed, and when it has gained control, then the

party is formed. And then that party becomes the one from which the

government was formed! Thus, our government is a party government! The

government of these men represents a party system! Sir, who are you trying

to fool? I as an akhund know what is really going on, don‘t you think that the

world governments also know!? They actually want you to be like this; they

want you to be backward. Cast off this backwardness. Protect your country‘s

greatness. If you want to form a party, form it before your government is

formed, and then let your party propose representatives for the Parliament the

way that they should be proposed, according to the Constitution and other

laws. The ministers and Prime Minister should be selected from the

representatives that have been proposed by the party and elected by the

people. Then you have a party system, a system which depends on the choice

of the people. But you form the government first. First you appoint your

Prime Minister then you form the party; and this is supposed to be the party

system!? The newspapers cannot write about these things, they might want

to, but you do not let them. We, however, are theologians; we do not have

the same concerns as the newspapers. If the government wants to bother us

then we are ready once more.

They put on such a show, a show of parties, just what we are witnessing

now. Everyday they set off somewhere at the expense of this misfortunate

nation. This hungry nation… God knows that sometimes when I think about

our future, when I think about what next winter will bring, it saddens me, it

saddens us all. Will the people have bread this year or won‘t they? This year

our food situation is not good. There isn‘t even enough fodder for the

animals. What will happen in this black winter for this misfortunate, poor

nation? I don‘t know what will happen. Is the government going to do

something about it? Now that they have ruined the agriculture1 they should at

1 Land Reform was one of the main principles of neo-colonialism, which was urged on all the

countries under the dominance of colonialism, from Latin America to Asia and Africa, and

was implemented by the governments of these countries in a very similar manner. In 1962

[1342 AHS], the Shah launched the land reform program as the first tenet of his six-point

‗White Revolution,‘ later renamed the ‗Shah-People Revolution.‘ This ‗Revolution‘ was not a

revolution at all, rather it was put into effect on the one hand to win the confidence of

American capitalism; to show his approval of and co-operation with the new strategy; and to

open a new market for the Western economy, and on the other to curb internal discontent and

actually prevent a revolution! The reform program, which was dependent on foreign,

especially American investment, dragged the Iranian agrarian economy into bankruptcy, such

that a few years after its implementation the country had been changed from a wheat exporter

to a major wheat importer. In addition, as a result of the migration of villagers into the towns

and cities and their attraction as a cheap work force to the industries and the service sector,

over a period of eleven years from 1966-1977 [1345-56 AHS], 20,000 Iranian villages became

uninhabited! Refer to Farhang-e Danestaniha, p. 239 and Tarikh-e Novin-e Iran [The Modern

History of Iran], p. 219.

391

least get the agricultural goods from the black market which has come into

being and fill the stomachs of these poor souls. Or should they still sleep with

an empty stomach, and should it still be said that there is not another person

who goes to sleep hungry!? Everyday a number of these people come to me,

to me who is in no position to do anything about this problem.

Revealing the Shah‘s regime‘s relations with Israel

This is the state of the party system in Iran; this is the state of the Iranian

Parliament which we all know about; this is the state of their relations with

Israel. When one of the country‘s top-ranking officials met me he told me

that the Israeli problem was finished with, it was over and done with, it

didn‘t exist any more. How powerful they are in lying! They are so powerful

that they even deceive me who is careful and vigilant. He told me that the

Israeli problem is solved and now that Israel is finished with in Iran, now as I

am sitting here speaking to you, many of the good farms of Iran are in the

hands of Israel! People have written to me from Ilam and told me that the

good farms of this place have been given to Israel for farming sugar beets,

and at the side of the road, these people who say we have nothing to do with

Israel have placed a sign which reads: the Iran-Israel Joint Farming Project.1

In an Israeli newspaper which was given to me recently, it was written about

the Israeli ambassador in Tehran! And they say that we have nothing to do

with Israel! A couple of days ago on September 7 (Shahrivar 16 AHS) in the

Darvaz-e Dawlat district of Tehran, the Jews created such a hullabaloo. Four

or five hundred thieving Jews gathered together, and all that their speeches

boiled down to was a eulogy to one and a tirade against another, and then

they proclaimed that greatness belongs to the Jews, the Jews are chosen by

God, we are a people who should govern, we are against dictatorship, we are

1 Also the fertile, water-abundant lands of Qazvin were in the hands of the Israelis for creating

modern farming corporations. All of the fertile lands of Khorasan province around the Bujnurd

road to Mashhad were owned by Hujabre Yazdani who exploited those lands through his

―Hujabre Yazdani Farming and Industry Company‖.

392

against Hitlerism, and so on and so forth. This was the content of their

speeches. These people come with the full knowledge of our government and

openly say these things. Well, if dictatorship is prohibited and they are

against it…well, why don‘t you stop them? Don‘t let them say these things.

They say all these things just for the sake of praising one person and abusing

somebody else. It‘s wrong for a country to rely on the Jews. Is this that we

say now very bad? Of course it‘s a bitter pill to swallow, it‘s bitter for you.

Nevertheless, it is disastrous for a Muslim country, for Muslims, to rely on,

to have relations or make agreements with a government which is now the

enemy of Islam, which opposes Islam and has usurped Palestine.

Warning to the Muslim states concerning the Palestinian Question I ask the Muslim governments, why do you fight over rivers?

1 The land

of Palestine has been usurped. O you hopeless ones, you should be throwing

the Jews out of Palestine, instead you are fighting each other! Palestine has

been usurped and you are squabbling over a river! While you dispute over a

river, the Israelis have established a government in Palestine. They have

driven those misfortunate Arabs out, and now a million or more of them are

sleeping in deserts, hungry and bereft. They have become completely

homeless and wretched. Shouldn‘t the Muslim governments raise any

objections? Shouldn‘t they say something? Should you enter into an alliance

with a government which has thrown one million Muslims out of their

homeland and made them homeless? If you have not formed an alliance with

them, well announce that you haven‘t in your newspapers; allow that which I

am saying now to be published. If you refuse to do so, then obviously you

have aligned yourselves with them, you have aligned yourselves with the

Jews, with Israel! You see what the agents of Israel do in this country.

Recently, I heard that now, because the regime has asked me not to say

anything, I won‘t say anything. The government officials have said that

1 At the conference of Arab heads of state, which was held on September 5, 1964 in Egypt, in

addition to discussing the differences that Egypt had with Yemen and Saudi Arabia, and the

aims which each of the Arab governments had in their relationship with the newly established

Palestinian Liberation Organization (which formally announced its existence in 1964), the

most important matter discussed was how to divert the sources of the river Jordan in order to

forestall the Israelis‘ irrigation scheme. The Israelis had at that time completed the work

needed to enable them to divert some of the waters of the river Jordan, which runs through

Syria, Occupied Palestine and Jordan, to irrigate the Negev Desert. The disagreement between

the Arab countries was so intense that at the beginning of the conference the open session was

closed and the heated discussions carried on behind closed doors. The conference eventually

ended with no results.

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they‘ve corrected it.1 Well, last night on the radio they spoke about this

matter and announced that it won‘t be changed. But I don‘t believe a lot of

what they say. It takes me a while to believe them. When they found out that

I intended to preach today they said that this matter (the pledge of allegiance)

has been corrected and shouldn‘t be spoken about. This is what they said on

the radio last night as well.2 But I don't believe them; and if they don't prove

it to me I‘ll return another day to speak about this matter again.

The Israeli agents occupying the strategic centers in Iran

These people, these Israeli agents in Iran, wherever you look in the

country they are there. They occupy all the key posts, the sensitive posts in

the country, and this, by God, could prove to be dangerous for the throne of

this man.3 They do not realize this. It was these people who plotted in

Shemiran (a district in northern Tehran) to kill Nasiruddin Shah and take

control of the country. Look at history; it relates how they plotted, how a few

people tried to assassinate Nasiruddin Shah in Niyavaran, and how a group of

people in Tehran tried to seize power.4 These people think that they should

1 The Imam here is referring to the change in the method of swearing in the army personnel.

According to the formal pledge of allegiance in use at that time, all of the army personnel,

after a few months of training and after receiving their ranks, had to take an oath on the Holy

Quran that they would be the guardians and protectors of the integrity of the country and the

independence of the state, etc. At the time of the Imam‘s anti-Israeli struggle, the Shah,

prompted by America, changed the words of the oath from ―I swear on the Holy Quran‖ to ―I

swear on the Holy Book‖. With this change, he lays the way open for Zionism to enter the

Iranian army and occupy the sensitive posts. Refer to the book Barrasi va Tahlili az Nahdat-e

Imam Khomeini, vol. 1, p. 695. 2 After the Imam‘s warning, the regime sent a representative to him. The representative

claimed that the news that the words of the pledge of allegiance had been changed had no

foundation. The Imam asked the government to formally announce that a change had not been

made, consequently, in an interview on Radio Iran with one of the army heads on the evening

of September 8, 1964 (Shahrivar 17, 1343 AHS), it was categorically denied that the oath had

been changed. 3 The Shah. 4 In 1852, three followers of Mirza ‗Ali Muhammad of Shiraz (1819?-1850), the founder of

the Babi religious eclectic sect in Iran, made another attempt on the life of Nasiruddin Shah.

Declaring himself to be the expected 12th Imam (Mahdi) long awaited by the Shi‗ah Muslims

as the herald of the manifestation of God‘s will, Mirza ‗Ali Muhammad, known as the Bab

(gateway), commanded the Shah of Iran, his subjects and even the kings and princes of the

earth to follow him. During the short ministry of the Bab (1844-1850), Iran witnessed serious

risings by his followers. In 1848, the Babis embarked on a series of revolts; the first in

Mazandaran lasted from December 1848 to July 1849. It was followed by a second in Zanjan

(May-December 1850) and a third in Neyriz. An attempt was also made on the life of the

Friday Prayer leader in Tehran in a bid to seize the central positions of the country. The Babis,

who were foiled in all their attempts, met with persecution and prejudice wherever they went

in the country.

394

govern. They have written in their books, in their articles, that governance

belongs to them, that they should create a new monarchy, a new government,

a just government.1 These people who have such malicious ideas and evil

intentions are found throughout the country from the court down.

Danger of the penetration of the Zionist and Baha‘i influence

Sir, you should be afraid of these people, they are such animals. Some of

them can be found in the ministries. I pointed one of them out to one of the

ministers and he told me I was mistaken. Then I sent him documented

evidence to prove my claim, but the man, I shall not mention his dirty name,

is still there. They are in the ministries and they are in the army. O you

respected army personnel, you are Muslim, hit these people in the mouth! A

lot of the army leaders are good people and they sometimes contact me, they

send messages to me. Most of them are good people, and so they should

intervene and stop these people who are against their religion, who are

against their throne and crown, their country, their independence, their

1 In 1850, the Bab, who had been arrested in 1847, was executed in Tabriz on the orders of

Amir Kabir, the Shah‘s Prime Minister, and on the religious decree [fatwa] of the country‘s

religious authorities. One of his devoted disciples, Mirza Husayn ‗Ali Nuri (1817-1892),

known as Baha‘ullah, continued the Bab‘s teachings and in April 1863, he announced himself

to be the new leader foretold by the Bab, henceforth his followers became known as Baha‘is.

The followers of Baha‘ullah consider him to be the cofounder with the Bab of their faith and

believe him to be a messenger of God, a ―divine manifestation‖. In 1880, Baha‘ullah took up

residence near Haifa in present day Israel which is today the location of the administrative

centre of the Baha‘i community; he died there in 1892 following a short illness. The leadership

of the Baha‘i community then passed to his eldest son ‗Abbas Effendi (1844-1921) who

adopted the name ‗Abdul-Baha. In Iran, ‗Abdul-Baha co-operated closely with both military

and non-military British personnel, and in 1920 he was knighted by the British government.

Upon his death, his body was buried on Mount Carmel the site of the shrine containing the

remains of the Bab, overlooking the city of Haifa. In his will, ‗Abdul-Baha named as his

successor his eldest grandson Shoghi Effendi Rabbani (1899-1957). The third leader of the

Baha‘is worked resolutely for the perpetuation of Baha‘ism, overseeing the creation of its

administrative and educational institutions and establishing an international organization

known as the ―Universal House of Justice‖ which is the seat of its governing body and is also

situated in Haifa, Israel. A Baha‘i community was set up in the United States in 1912, and in

1953, a temple was completed in Wilmette, Illinois. Effendi chose as his successor an

American, Charles Mason Rimi, who worked closely with him in his plans for the

establishment of a Baha‘i government. In 1957, Effendi traveled to Britain and died, in

mysterious circumstances, only one week after entering London. Charles Mason Rimi, the son

of a bishop, took his place calling himself the ―Shepherd‖ of the Baha‘is. An insurrection

which was started in Shiraz ended up as an established religio-politico organization in Israel

and the US!

395

economy. You have to stop them. Go and ask that they be thrown out of the

army, ask your superiors to throw them out. I swear to God I want your well-

being. I am worried that one day you will open your eyes and see that they

have destroyed your wealth, your being. I‘m worried about this. If you will

not stop them, then let us destroy them. I shall destroy them one day. I do not

want to create disturbances. If you do not want to have trouble you should

destroy them yourself; if you do not, you‘ll see that one day something else

happens in some other way and at that time neither I can neither stop them

nor you. This is the situation that we are faced with; you see it and we see it.

I don‘t know what we should do about it or how we should put it right.

Sound country with a sound culture

The way to ameliorate the country is to correct its culture. The correction

must start with the culture. The hands of imperialism are very active in our

culture. They do not let our youth grow up to be independent; they do not let

our youth at the universities develop correctly. They do something to them

from childhood so that when they grow up, Islam means nothing to them and

they (the West) mean everything. If the culture is put right, the country is put

right. For it‘s the culture which creates the ministers for the ministries; it‘s

the culture which creates the representatives for the Parliament; it‘s the

culture which creates the office workers. Either create an independent culture

or give it to us to create. You are afraid of America; you are afraid of others.

Give it to us to correct. Give us control of the culture.

Creation of Endowment Ministry

Now the gentlemen (i.e. the government) want to create an Endowment

Ministry!1 It thinks it can copy the practices of other countries and bring the

clergy under the authority of this ministry. You will take this dream to the

grave with you, (God willing). Do you think that you can make the Muslim

clergy become like the Christian clergy? It‘s impossible. The Shi‗ah clergy

are independent; they do not depend on any country. Let them come forward

and tell (the world) whom they depend on. This is an independent clergy. We

do not have to worry as to whether these respected religious students, who

live with only thirty or forty tumans each month and work very hard, are

supporters of another government or country. They are independent in their

own ideas. It is amongst these people that human beings are found, that the

1 A ministry entrusted with government supervision of estates in mortmain.

396

Mudarrises1 of this world are found. They won‘t let this happen. We won‘t

be brought under this and that minister. To hell with what that minister says.

The government is mistaken, it is mistaken once again.

There should be a Ministry of Culture, but a ministry of correct culture, a

culture which should be in our hands. Shouldn‘t we have a ministry in this

country? All the ministers are from America, well, one should be from us.

Put the culture in our hands. We‘ll appoint somebody as the Minister of

Culture and we‘ll administer it ourselves. If we do not administer it better

than you after ten or fifteen years, sack us. Give it to us to handle for a time.

Appoint a Minister of Culture from amongst us and give us some time so we

can do the job right. Then you‘ll see whether we tell you not to study, not to

study well, not to travel to the skies. By God, you are not able to do these

1 Sayyid Hasan Mudarris [1859-1938] was one of the greatest religious and political figures in

the recent history of Iran. He received his elementary education in Isfahan and then traveled to

the cities of the holy shrines (the cities of Iraq where certain of the imams are buried: Najaf,

Karbala and Kazimayn, and to a certain extent some others) where he received further

education from such scholars as Mulla Muhammad Kazim Khorasani and, after graduation to

the level of ijtihad, he returned to Isfahan and began teaching Islamic jurisprudence [fiqh] and

principles [usul]. In 1909, at the time of the Second National Assembly, he entered Parliament

having been chosen by the maraji‗ at-taqlid and the ‗ulama‘ of Najaf as one of the five

mujtahids who were to oversee the law-making procedures. At the time of the Third National

Assembly, he was chosen as a Member of Parliament. When Rida Khan carried out his coup

d‘état, Mudarris was arrested and sent into exile, but after being freed he was again chosen by

the people and again entered Parliament. In the Fourth National Assembly, he headed the

opposition majority against Rida Khan. At the time of the Fifth and Sixth National

Assemblies, he opposed the proposal for the establishment of a republic, which Rida Khan

was in favor of, to replace the constitutional government, and he dissuaded the Parliament

from approving it. He was resolute in his stand against the stubborn Rida Khan, such that the

Shah hired an assassin to kill Mudarris and when he escaped the attempt, he sent him first into

exile in the remote town of Khaf near the Afghan border, and later in Kashmar, where eleven

years later in Ramadan 1938, the agents of the Shah poisoned him. In this way, one of the

greatest political and religious personalities of Iran was martyred in the way of Allah.

Mudarris possessed outstanding qualities, and even though he was a man of great political and

religious influence, he lived very simply. Imam Khomeini always spoke of him with a great

deal of respect. The Leader of the Revolution, on the occasion of the renovation of Mudarris‘

grave, wrote: ―At a time when pens were broken, voices silenced and throats gripped, he never

ceased from revealing the truth and abolishing falsehood....this feeble scholar, weak in body

but strong in a spirit joyful from belief, sincerity and truth, and possessing a tongue like the

sword of Haydar Karrar (Imam ‗Ali), stood in front of them and shouted out the truth and

disclosed the crimes, making life difficult for Rida Khan and blackening his days. Finally, he

sacrificed his own pure life in the way of dear Islam and the noble nation, and was martyred in

exile at the hands of the oppressive Shah‘s executioner and joined his virtuous forefathers.‖

For further information on the Imam‘'s views on Mudarris see the Imam‘s historic decree

dated September 19, 1984 (Shahrivar 18, 1363 AHS).

397

things, and because you cannot do them you say it is the clergy who do not

let you. You tell me who is stopping you. Build your foundry. Which

clergyman told you not to? Whoever he is tell us, so we know him. Start

building your airplanes and your cars. Sir, you are not able to do these things.

You poor people. You are a hopeless administration. Why? It‘s not because

you are intrinsically hopeless, it‘s because the hands of imperialism have

made you like this. You are xenomaniacs.

Is that which we say so outdated and time-worn that nobody will buy it

any more?! I promise you that even Germany will buy it. You don‘t buy it.

Give us a ministry. Give us a few hours on the radio; this radio which is

driving our youth toward moral corruption with music and other things. Give

us a few hours but leave us free to do it our way. Do not write the program

yourself and then tell us to speak in such and such a way. We‘ll prepare the

program and I promise you that it won‘t oppose your kingdom, your ministry

or your leadership. It won‘t oppose any of them. If only the Ministry of

Culture and the radio transmitters were in our hands for a short while. We

would introduce the people and the world to Islamic laws and Islam. We

would make the culture an independent culture, an Islamic culture, a culture

that when one of its Arabs stands in front of the emperor he takes out his

sword and pushes aside the fine silk and says: ―The Prophet has said that we

should not wear silk clothes nor sit on silk.‖1 We nurture such men. Then

1 In his history book, Tabari describes the meeting of Rabi‗ ibn Aàmer, one of the three

representatives of the Muslim armies, with Rustam, the commander of the Yazdagird army,

before the al-Qadisiyyah battle: Rabì set off to Rustam‘s camp and those who were on the

bridge stopped him while they sent somebody to Rustam to inform him of Rabì's arrival.

Rustam discussed his arrival with the Persian leaders and asked what they thought they should

do, give a display of wealth and refinement or simply disregard him. All of them were in favor

of the latter, so they brought all kinds of ornaments, silk cloth and carpets to adorn the room,

omitting nothing. They set a golden chair in place for Rustam and decorated it and laid down

carpets and spread cushions woven with gold. Rabì arrived, riding on his small horse. He

carried with him a sharp, shiny sword in a sheath made from a piece of material taken from

old clothes. His spear was cracked and his shield was made of cow hide which had red leather

on it which resembled bread. He carried his bow and arrows with him and when he got near

Rustam, where the carpets were spread, they told them to dismount, but he rode his horse on

the carpets and then he dismounted and he fastened his horse to two of the cushions, ripping

them. They could not stop him so they pretended not to see him. He knew what they were

trying to do and wanted to annoy them. He wore a chain-mail which seemed to be made of

knitted hair. His kaftan was made from the cloth he used to cover his camel and which he had

torn and put on himself. His belt was fastened with bark from a tree and he wore a head band

which was part of his camel‘s rope. They said to him: ―Lay down your sword.‖ He said: ―I

did not come here upon your orders, so why should I lay down my sword? You invited me

here and now if you do not accept me as I am, then I‘ll go back.‖ They reported this to Rustam

and he said: ―Let him come to me; he‘s alone isn‘t he?‖ Rabì went forward and as he did so

he used his spear, which had a sharp point, as a kind of walking stick, taking small steps and

making a hole in all the carpets as he went. There were no carpets or silk cloth which weren‘t

torn or ruined. When he got close to Rustam the guards forced him to sit on the floor; he

pushed his spear into the carpet and when they asked him why he had done this, he said: ―I do

not wish to sit on your adornments.‖ Rustam asked him: ―Why have you come here?‖ He

answered: ―God has created us and he has brought us here to take whomever He wants away

from worshipping the servants of God to worshipping Him, from the poverty of this world to

the wealth, and from the oppression of the religions to the justice of Islam. He has sent us to

the people with his religion so that we can invite them to accept God‘s religion; whoever

accepts us, we will accept him, and we will return and leave him with his country to rule it,

and whoever rejects us we will fight him all the time until we attain God‘s promise.‖ He

asked: ―What is God‘s promise?‖ Rabì answered: ―Heaven for those who get killed in the war

with unbelievers and victory for those who remain.‖ Refer to Tarikh-e Tabari, vol. 5, pp.

1690-92.

398

you‘ll see when one such man is nurtured by our school of thought and by

our culture whether or not he will fall under the influence of imperialism. But

the imperialists won't allow us to do this. The malicious hands of imperialism

won‘t let them give us the Ministry of Culture. Otherwise, it is our right, we

should see to the culture.

If you want to create an Endowment Ministry,1 then we should organize

it, not you. We should appoint people for it, we do not accept your

appointees. You are not eligible to appoint people for it, we have to do it.

Let us select the head of cultural affairs. Let us select the Endowment

Minister, then you‘ll see what will happen: everything will be as it should be,

it will not be as it is now with all these misappropriations. Then you‘ll see

how we eliminate this poverty with these very same endowments. Submit to

a few Islamic laws, give us permission to take Islamic taxes off the people,

just as Islam took it off them by the sword, then you‘ll see if there remains

one poor person (in this country). We‘ll build roads for you; we‘ll buy ships

for you, just let us handle the religious endowments. But you won‘t allow it.

I know that this that I say now falls on deaf ears. Nothing will happen.

You people will leave here and I will leave too and nothing will happen.

They won‘t do anything about this matter. This is a pain which we all have to

suffer. What should we do?

1 Khorasan newspaper reported on September 1, 1964 (Shahrivar 10, 1344 AHS): ―There is

talk that the Endowment Organization is to be separated completely from the organization of

the Ministry of Culture. It has been known for some time now that a new ministry with the

name of the Endowment Ministry is to be established.‖ (The State Security and Intelligence

Organization (SAVAK) of the Shah's regime)

399

Propaganda and the clergy

The country‘s propaganda mechanisms should be controlled by us. Sir,

we are the preachers, we are the ones with a message, not you. We should be

given a program on the radio to convey our ideas, to propagate our message.

Whatever you propagate is not Islamic propaganda, it is anti-Islamic. You

have introduced Islam in such a way that an (Iranian) student in America

writes to me saying that the other students over there believe that all

misfortunes stem from Islam. O misfortunate students. All our miseries are

caused by the heads of Islamic states, the Muslim governments. As God is

my witness, Islam has not been put into practice in our country, even for one

day. So what can I do now that the government has neither the time nor the

energy to discuss such things? As soon as it is known that I want to say a few

words, suddenly we see that a few thousand people are sent with the National

Bus Company to Qum.1 Do you have a quarrel with us, sir? Do you want to

force a quarrel between us and the National Bus Company? Take away this

knife which you hold at its throat and see how it comes out in support of us.

Do you want to administer a country through force? By God, you cannot do

it through force.

Reform yourself a little. Put your house in order just a little. Now, when

we call for reform, the gentlemen say they have already reformed! One of

their great reforms was making Friday a public holiday.2 Take heed of what I

say, you are duty bound to let everybody in Iran know that Friday has been

made a holiday by force without the poor hungry shopkeeper wanting it. If

they do not close on that day, they are fined a penalty of eighty tumans or so,

and yet the centers of corruption stay open. The cinemas have to stay open,

the theatres also, they say the other centers of corruption have to remain open

too—I‘ll not mention their names but the newspapers have written about

them. These places have to stay open from morning till night, while all kinds

of shops, including the bazaar, have to close. Tomorrow the government will

apply the law to Qum as well, and will say that Qum requested this also, just

as Tehran did. Qum also wanted this misfortune. These people who

―requested‖ this will wake up in the morning and ask ―when did we request

this?‖ The government quickly writes about this supposed request, the

1 On the day that Imam was due to deliver this speech, a few thousand commandos and

soldiers were sent to Qum on buses of the National Bus Company in an attempt to intimidate

him. They surrounded the Azam Mosque (where the Imam was to deliver his speech),

Faydiyyah Madrasah, Astaneh Square, the courtyard of the holy mausoleum of Hadrat

Masumah and other sensitive centers of the city. 2 It was announced to all shops by the government that according to the law, working on

Friday was prohibited.

400

newspapers also write about it. Some of these newspapers betray the country.

These centers of corruption remain open, Friday is made a holiday and they

provide all kinds of bacchanalian pursuits for the young people at the

threshold of their lives. May God curse the traitors (the audience replies with

―Amen‖). Ten years from now there will not be one virtuous youth left for

this country; all of them will have been dragged into these centers of

corruption.

Holding religious gatherings

I advise you gentlemen to make the country realize what is happening,

make all those living in this country realize what is happening, in order to

confront what they are doing with your youth and in order to stop them from

taking your youth off you in droves you should hold religious meetings. On

those Fridays that they want to entice the people into the centers of

corruption, you should hold meetings, in which you propagate religion, invite

people to religion, invite them to do good and dissuade them from that which

is evil. It is our duty to do this. You have to do this, if you do not, they will

take your youth away from you. Organize some centers for these young

people so they can receive guidance there, so they can be told about the state

of affairs, so they can be told, as much as that organization (SAVAK) allows

them to be told, about the corruption which is being established in this

country.

This holiday on Friday, observation of which is obligatory, is not to give

the working class a day of rest,1 it has been made into a holiday for the

reasons I gave above. Perhaps, God willing, this is not their aim, but the

outcome will still be the same. When the centers of corruption are open and

everywhere else is closed, then naturally our youth will be enticed there. In

these few weeks since they made Friday a holiday, the poor people, who

need to go and earn some money for bread on this day and are not allowed to

do so, have been made more impoverished, the youth, the fruit of the people,

have been blighted. Go and see how the cinema has changed from one month

ago. Perhaps there is some kind of collusion between those who propagate

these things and the cinemas and centers of corruption. Perhaps they are

getting something from these places to do this, otherwise, why wasn‘t some

1 As the Imam pointed out, the merchants were also against the obligatory holiday and this was

reflected in some of the regime‘s local media. Khorasan newspaper wrote on September 6,

1964 (Shahrivar 15, 1343 AHS): ―As was predicted, the law obliging shops to close on Friday

was not implemented as expected; especially last Friday when most of the shops in Tehran

were open.‖

401

healthy form of entertainment first provided for the people? A legitimate,

healthy form of entertainment should have been arranged for these poor

people before the shop doors were closed, to attract them towards that. But

you haven‘t done this, you‘ve left the corruption centers open and you‘ve

closed the shop doors. You may not have had any bad intentions, but now

I‘ve told you what the outcome of your actions will be, and if after these

words of mine reach the administrative centers in charge of this matter the

situation remains the same, then it will be clear that there is malice involved,

that yet another ―order‖ has been given.

O God, awaken these people (Shouts of ―Amen‖ (so be it) from the

audience). O God, humble the enemies of Islam (―Amen‖). O God, make the

heads of Muslim countries aware of their duties (Amen). O God, sever the

hands of the imperialists (―Amen‖). O God, sever the hands of those who

want to appropriate the wealth of this country through imperialism

(―Amen‖).


402

Permission

Date: September 15, 1964 [Shahrivar 24, 1343 AHS / Jamadi al-Awwal 8, 1384 AH]

Place: Qum


Addressee: Sayyid Muhammad Burhani




enemies.‖


Islam Aqa Sayyid Muhammad Burhani (may his graces last) is granted my

permission to collect the two blessed Shares, spending them in part on his

own living sparingly, spending one-third of the surplus of the noble Sadat‘s

Share in the specified ways, and to deliver the remainder of the two blessed

Shares to this humble servant to be expended in the blessed seminaries (may

God Almighty protect them from evil incidents), getting the receipts in

return, for the payers. He is also permitted to collect other religious payments

such as zakat and expiations, spending them in the specified religious ways.








403

Letter

Date: September 22, 1964 [Shahrivar 31, 1343 AHS / Jamadi al-Awwal 15, 1384

AH]

Place: Qum

Subject: Commending Mr. Hijazi on his efforts and the pains he had endured

Addressee: Sayyid ‗Abdur-Rida Hijazi


His Eminence Sayyid al-Alam wa Thiqat al-Islam, the venerable orator, Mr.

Sayyid ‗Abdur-Rida Hijazi (may his graces last):

I was most grateful to receive your very kind letter. I commend you on

your considerable efforts and the hardships and limitations you have

undergone and still do. May it be appreciated His Eminence Master of the

Age (may Allah Almighty expedite his glorious advent) and be rewarded.

About Dulab Mosque, I will take proper action, God willing, if the

residents of the place would refer to me. I ask God Almighty for Your

Eminence‘s constant success in promoting the sacred religion and exalting

the pure word of Islam and defending its domain. I hope you will not forget

me in your benevolent prayers whenever you feel God accepts them. May

God‘s peace and mercy be upon you.



404


Place: Qum

Subject: Message of condolence

Addressee: Murtada Muqtada‘i

Mehr 11, 1343 AHS

Isfahan

C/o His Eminence Hujjat al-Islam wal-Muslimin Mr. Khadimi (may his

blessings last)

His Eminence Thiqat al-Islam Mr. Muqtada‘i (may his graces last):

After extending my most sincere condolences, I pray to God for Your

Eminence‘s health.

Khomeini

Qum

405

Permission Date: October 12, 1964 [Mehr 20, 1343 AHS / Jamadi ath-Thani 6, 1384 AH]

Place: Qum


Addressee: Sayyid Muhammad Baqir Husayni Mehrizi Yazdi




enemies.‖


Islam Aqa Sayyid Muhammad Baqir Husayni Mehrizi Yazdi (may his graces

last) is granted my permission to collect religious payments such as legal

alms and expiations, spending them in the specified religious ways. He is

also allowed to collect the two blessed Shares, spending them in part on his

own living sparingly and in case there remains a surplus, paying one-half of

the noble Sadat‘s (may God increase their progeny) Share to the poor pious

and chaste Sadat, and to deliver the rest of the two Shares to this humble

servant to be expended in the sacred seminaries (may God Almighty protect

them from evil incidents).



carnal desires, and to be cautious in the worldly and after world affairs, and I





406

Permission1

Date: October 12, 1964 [Mehr 20, 1343 AHS / Jamadi ath-Thani 6, 1384 AH]

Place: Qum


Addressee: Sayyid Hasan Mirza‘i




enemies.‖

Hereby it is confirmed that His Eminence Sayyid al-Alam wa Thiqat al-

Islam Mr. Haj Sayyid Hasan Mirza‘i (may his graces last) is granted my

permission in financial and religious law affairs whose supervision is the

duty of a fully-qualified jurist during the occultation of His Eminence Master

of the Age (may God Almighty expedite his glorious advent). ―So, he will be

in charge of the mentioned affairs while exercising caution.‖ He is also


living sparingly and, if there remains a surplus, to spend a quarter of the

1 [No.142-20, 6/18/1364 AHS:


His Eminence, the Leader of Islamic Revolution, Grand Ayatullah Imam Khomeini—may my

soul be his ransom:

After extending my sincere regards and wishing you a good health and a long life, I have to

say that Zarrin-Shahr Imam Khomeini Seminary has been revitalized for four years now and

some tullab are studying here. Using the permission I have been granted by Your Eminence, a

copy of which you will find enclosed, I have expended for the seminary, but regarding the

increasing number of tullab which naturally calls for more teachers, and repair expenses, we

need a large allowance. His Eminence Hujjat al-Islam wal-Muslimin Haj Aqa Jalal Tahir

Shams Golpaygani, a member of the Directing Board of Qum Seminary, in a recent visit to

this seminary was informed of the requirements here and His Eminence directed me to write

this petition to Your Eminence and ask Your Eminence for some more attention.

May God endow you with a long life.

Sayed Hasan Mirza‘i

Zarrin-Shahr Friday prayers leader]


You are permitted, as you have written, to spend one-half of the two blessed Shares in the

mentioned way. May God make you successful


407

surplus of the blessed Imam‘s („a) Share and a half of the noble Sadat‘s (may

God increase their blessed progeny) Share in the specified religious ways and

exalting the pure word of Islam, and to deliver the remainder of the two

blessed Shares to this humble servant to be expended in the sacred

seminaries (may God Almighty protect them from evil incidents). He is

equally allowed to circulate the money, to postpone payment as needed, to

collect, and to deliver.

―And I advise him (May God assist him)—as we have been advised by


and to be cautious in his worldly and afterworld affairs; and I hope he will


blessing be upon him and our faithful brethren.



408

Permission Date: October 12, 1964 [Mehr 20, 1343 AHS / Jamadi ath-Thani 6, 1384 AH]

Place: Qum


Addressee: Murtada Muqtada‘i




enemies.‖

Hereby it is confirmed that His Eminence ‗Imad al-Alam wa Thiqat al-

Islam Aqa Shaykh Murtada Muqtada‘i (may his graces last) is granted my

permission to collect the religious payments such as legal alms and

expiations, spending them in the specified religious ways; also he is

permitted to collect the blessed Imam‘s („a) Share, spending one-third on his

own living and the similar cases, and to deliver the other two-thirds to this

humble servant to be expended in the blessed seminaries (May God

Almighty protect them from evil incidents).



and to be cautious in his worldly and afterworld affairs; and I hope he will


blessings be upon him and our faithful brethren.



409

Message Date: October 13, 1964 [Mehr 21, 1343 AHS / Jamadi ath-Thani 7, 1384 AH]

Place: Qum

Subject: The unlawful acts of the regime‘s agents in Kerman and the migration of

Mr. Hujjati Kermani

Addressees: People of the Kerman province


C/o The venerable orators and distinguished preachers of Kerman (may their

blessings last)

The esteemed people of Kerman (may God Almighty assist them):

After extending my regards, I have to express my regret and sorrow

about the offences being committed by the agents around the country.

Among them were the recent incidents in Kerman which resulted in His

Eminence Thiqat al-Islam, the venerable orator, Mr. Hujjati‘s1 (may his

graces last) migration. The agents, instead of punishing the wrong-doers,

supported them by committing acts against the Islamic law and human

conscience, and unlawfully bothered His Eminence. I have asked His

Eminence to return home. I ask the worthy people to commend His

Eminence for his endurance and keeping calm. Prevent the agents from

perpetrating their indecent behavior. You venerable people have to make

your gatherings more and more crowded, especially on Friday under the

supervision of the prominent „ulama‟, the Hujjat al-Islams and the great

preachers. Pay more attention to the religious customs and ceremonies. Do

not be silent against oppressions and offenses and notify the oppressive

regime‘s offences to the Iranian nation and all Muslim people in absolute

sobriety. Ask God Almighty for help through the Master of the Age (may

God Almighty expedite his glorious advent), so that the tyrannical

government cannot take any step against Islam and Quranic laws. May



1 Muhammad Jawad Hujjati Kermani.

410

Letter Date: October 16, 1964 [Mehr 24, 1343 AHS / Jamadi ath-Thani 10, 1384 AH]

Place: Qum

Subject: Response to religious questions

Addressee: Muhammad-‗Ali Nasrabadi


His Eminence „Imad al-Alam wa Thiqat al-Islam Haj Shaykh Muhammad-

‗Ali Nasrabadi (may his graces last):

I was happy to receive your kind letter. About the first question I have to

say that it cannot be permitted; and about the verbal traditions on the lawful

ways of expending khums, these traditions refer to the properties transferred

to the Shi‗ah people from those who do not believe in paying khums, and it is

generally lawful in the cases like the above.

I ask God Almighty for Your Eminence‘s success in promoting the

sacred religion. I hope for your benevolent prayers. May God‘s peace, mercy

and blessings be upon you.



411

Telegram Date: October 16, 1964 [Mehr 24, 1343 AHS / Jamadi ath-Thani 10, 1384 AH]

1

Place: Qum

Subject: Condemning the isolation of Mr. Qummi by the Shah‘s regime

Addressee: Hadi Milani (one of the maraji„ at-taqlid)

Mashhad

His Eminence Ayatullah Aqa Milani (may his blessings last):

After extending my sincere regards, I have to express my regret on the

incident happened in the holy city of Mashhad. It seems that the agents want

to arouse the people on purpose.

Isolating Ayatullah Qummi2 will have no result for the ruling regime but

causing disturbance among people and clergymen. I am looking forward to

hear from the situation in Mashhad and Your Eminence‘s health.

Khomeini

1 According to the SAVAK report no. 2423, dated 7/25/43 AHS, Imam Khomeini has

transmitted the above telegram to Mr. Milani in Mashhad on 7/24/43 AHS. 2 Sayyid Hasan Qummi.

412

Letter Date: October 19, 1964 [Mehr 27, 1343 AHS / Jamadi ath-Thani 13, 1384 AH]

Place: Qum

Subject: Acknowledgements; acknowledging receipt of religious payments



His Eminence ‗Imad al-Alam wa Hujjat al-Islam Mr. Haj Shaykh ‗Abdul-

Jalil Jalili (may his graces last):

I was most happy to receive your very kind letter. Receipt of two

thousand tumans sent through a Bank Melli order is hereby acknowledged.

You have written about the examination program1 which has been

announced; do not respond any letters concerning this matter as you have not

responded them so far. Even if they do what they are planning to (may God

forbid) I do not think it is advisable to respond them. I ask God Almighty for

the success of Your Eminence and the distinguished „ulama‟ (may their

blessings last) in promoting the sacred religion and exalting the pure word of

Islam. May God‘s peace, mercy and blessings be upon you.



1 This refers to the schemes of the regime for gaining dominance over the seminaries through

holding governmental examinations and sending the combatant tullab to military service,

which were aborted through Imam Khomeini‘s struggle and wise handling of the situation.

413

Letter

Date: October 20, 1964 [Mehr 28, 1343AHS / Jamadi ath-Thani 14, 1384 AH]

Place: Qum

Subject: The need for the clergymen‘s unity in warding off dangers

Addressee: Sayyid Muhammad-Husayn Musawi


His Eminence Sayyid al-Alam wa Thiqat al-Islam Aqa Sayyid Muhammad-

Husayn Musawi (may his graces last):

I was most grateful to receive Your Eminence‘s kind letter. I would like

to commend the distinguished „ulama‟ for their considerable efforts in

holding the sessions on Saturday evenings and gathering on Fridays;1 may it

be appreciated by His Eminence Master of the Age (may God Almighty

expedite his glorious advent) and be rewarded.

It is needless to say that now, while the enemies of Islam are trying to

tarnish Islam and its holy laws, it is the duty of the distinguished „ulama‟ and

propagators of the sacred religion (may their graces last) to strengthen their

unity and to prevent the possible dangers through total solidarity.

It is also the duty of the Muslim people and the faithful in different cities

to follow the orders of the distinguished „ulama‟ (may their graces last) and

to consolidate their social gatherings, attending the mosques and religious

meetings in order and calm, without provoking the enemies, and to implore

God Almighty to help us.

I ask God Almighty for the success of all the gentlemen and for the

grandeur of Islam and the Muslims. I hope for your benevolent prayers. May




1 Sayyid Muhammad-Husayn Musawi has explained the letter above in a letter dated Shaban

1, 1415 AH: ―In 1342 SH Imam Khomeini ordered me to bring the ‗ulama‘ of the provinces

together for presenting them with the current issues and to prevent disunity and discord among

them, which was to the advantage of the Shah‘s regime. This was done and the weekly reports

were presented to His Eminence.‖

414

Message Date: October 26, 1964 [Aban 4, 1343 AHS / Jamadi ath-Thani 20, 1384 AH]

Place: Qum

Subject: Protesting the Capitulation and inviting the people and „ulama‟ to uprising

Addressees: The „ulama‟, clergymen and other classes of the Muslim nation of Iran


“Allah will not give the disbelievers any way (of success)

against the believers.”1

Does the Iranian nation know what was going on in the Majlis these

days? Do you know what crime was committed secretly without letting the

nation know? Do you know that the Majlis signed the document of slavery of

the nation, proposed by the government, which proves that Iran is a colony?

They have presented the document of barbarism of the Iranian Muslim nation

to America. They crossed out all our Islamic and national pride. This act

cancelled out all the pride and boastings of the nation‘s leaders. It disgraced

Iran and made it one of the most underdeveloped countries. It was an insult

to the esteemed army of Iran and the commanders and officers. It was a

disgrace for Iranian courts of law. Why did they ratify the shameless Bill of

the previous government, proposed by the present government, without

letting the nation know, after a few hours of secret discussion? Why did they

sell the Iranian nation into slavery to the Americans? Now the American

military and non-military advisers, their families and their servants are free to

commit any crime and the Iranian police do not have the right to arrest them.

The Iranian courts are not qualified to judge over them; Why? Because

America is the country of dollars and Iran needs those dollars!

According to this shameful enactment, if an American adviser or the

servant of an American adviser insults or offends against one of the maraji„

at-taqlid of Iran, one of the esteemed people, one of the high-ranking

officers, the police are not allowed to arrest him; the courts are not allowed to

judge him. But if their dogs are offended, the police have to interfere and the

court should investigate!

At a time when the colonial governments are courageously freeing

themselves from the shackles of colonialism and reject slavery, the modernist

1 Surah an-Nisa‘ 4:141.

415

parliament of Iran, which boasts of a 2,500-years-old civilized history, and of

ranking among the developed countries, has ratified the most disgraceful and

insulting bill of the defamed government and introduces the noble nation of

Iran as the most inferior and underdeveloped nation of the world. The

government proposes and defends a wrongful enactment and the Majlis votes

for it. It has been reported by some informed sources that this scandalous bill

has been proposed to the governments of Pakistan, Indonesia, Turkey, and

West Germany, but none of them has accepted the servitude. It is only the

Iranian government, which makes a plaything of our national and Islamic

honor and dissipates them.

When the „ulama‟ and clergymen say that military power should not

interfere in the country‘s affairs, that the MPs should be elected by the

people, that the governments should be independent, that the press should not

be censored and the organizations should not control them, and that the

nation should not be deprived of its freedom, it is all to prevent the

imposition of these disgraces to the nation and these disasters from

happening. Why do not the MPs utter even a word of protest, although they

are utterly against such a contract of servitude and except for two or three of

them who have apparently spoken anxiously, others remained quiet? That is

because they do not have public support. They are mere instruments of

others. They are not able to protest. They may all be expelled in a moment,

or imprisoned.

Is the Iranian nation informed that the army officers have sworn oaths of

the allegiance on ―the Holy Book I believe in‖ instead of the Holy Quran?

This is the danger I have repeatedly notified, the danger, which is lurking the

Holy Quran, the beloved Islam, the Islamic country and the independence of

the country.

I do not know why the tyrannical regime is trying to eliminate the name

of the Quran. What harm has it done to them? If you seek refuge in the

Quran and Islam, the foreigners will never dare to make you sign a contract

of servitude. It will prevent your Islamic and national pride from being

trampled. The gap between the ruling regime and the nation, and the lack of

support by the people would naturally result in these disasters.

Now I announce that this disgraceful law of the Houses of the Parliament

is against Islam and the Quran and so it is void, it is against the opinion of

the Muslim nation. The MPs are not representatives of the nation; they are

the representatives of the bayonet power! Their votes are worthless in the

eyes of the nation, Islam and the Quran; and if the foreigners try to misuse

this vile decree, the nation will know their duty then.

416

The whole world should know that all of the problems of the Iranian

nation and other nations are caused by the foreigners; by America. The

Muslim nations hate the foreigners in general and America in particular. The

misery of Muslim governments is caused by the foreign interference in their

affairs. It is the foreigners who plunder our precious subterranean resources.

It is Britain who has taken our black gold away for years and is taking it

away now. It is the foreigners who have invaded our beloved country,

attacked it from three sides, and killed our soldiers. The Muslim countries

were seized by Britain and its agents before, and now they are seized by

America and its admirers. It is America, which emboldens Israel to render

homeless the Muslim Arabs. It is America, which imposes the MPs, either

directly or indirectly, to the nation of Iran. It is America who finds Islam and

the Holy Quran harmful to its interests and so, tries to eliminate them. It is

America that finds the clergymen a hindrance to imperialism and intends to

kill them through imprisonment, torture and defamation. It is America who

pressurizes the Iranian Parliament and government to ratify and enforce this

scandalous enactment that tramples all our Islamic and national pride. It is

America who deals with the Muslim nation like barbarians and even worse.

It is the duty of the Iranian nation to break these chains apart. It is the

duty of the Iranian army not to allow such scandalous acts to be done in Iran.

They have to ask their seniors to tear this document of imperialism; to

overthrow this government; to expel the MPs who voted for the disgracing

bill. It is the nation‘s duty to ask their „ulama‟ not to be silent about this

affair. It is the distinguished „ulama‟‘s duty to ask the authorities of Islam not

to neglect this matter. It is the duty of the scholars and the teachers of the

seminaries to ask the distinguished „ulama‟ to break their silence. It is the

duty of the religious students to ask their teachers not to be negligent of these

matters. It is the duty of the Muslim nation to ask the preachers and orators to

inform those who are not aware of this great disaster. It is the duty of the

orators and preachers to sternly protest against this disgracing issue, without

any fear, and to awaken the nation. It is the duty of the university teachers to

inform the youth of what is going on behind the curtains of secrecy. It is the

duty of the young university-goers to severely oppose this scandalous bill; to

announce the opposition of the university to the whole world while being

calm and using enlightening slogans. It is the duty of students abroad not to

be silent concerning this crucial matter, which has endangered the glory of

the religion and nation. It is the duty of Muslim government leaders to

convey our voices to the whole world and to notify the world of the request

of this miserable nation. It is the duty of the „ulama‟ and preachers of the

417

Muslim countries to cleanse this stain from the faces of their Muslim

brothers, the noble nation of Iran, by their overwhelming protest. It is the

duty of all classes of the nation to set aside their minor temporary differences

and all unify their efforts to attain the sacred goals of independence and

breaking free from servitude. It is the duty of the noble men of politics to

inform us of the words uttered secretly in the Majlis. It is the duty of political

parties to collaborate on this joint effort.

The grand maraji„ and clergy all have the same goal, which is supporting

the sacred religion of Islam, the Holy Quran and backing the Muslims.

There is no difference between the distinguished „ulama‟ and the protectors

of Islam, concerning this sacred goal. There may be minor differences,

regarding some of Islamic decrees and theoretical points, but it does not

hinder their unity of opinion over the essentials. The governmental

organizations are badly mistaken if they think they can make us deviate from

our sacred goal by poisoning our opinions against each other, through some

fanatical idiots, to fulfill their evil ends. As a servant of the distinguished

„ulama‟ and the Muslim nation, I am prepared to show humility and curtsy

before a person of the lowest social rank, let alone before the distinguished

„ulama‟ and the grand maraji„ (may God increase their like). The radical

youth and the inexperienced tullab have to control their tongues and pens and

keep away from whatever causes disturbance and disparity for the sake of

Islam and the sacred goal of the Quran. The distinguished „ulama‟ are

thinking of a general reform to end all confusions and disorders, if the

governments give us a chance to think; if the problems caused by the ruling

regime and our worries leave us an opportunity for an internal reform and

refinement. This kind of issues is what deters us from refining the seminaries

and a comprehensive reform that is our ultimate goal. Sensing the dangers

lurking over Islam and the Quran leaves the nation no chance to think of

other affairs. The importance of these issues is so much that they have

overshadowed our particular occupations and duties.

Does the Muslim nation know that a number of the „ulama‟, preachers

and tullab and many of the innocent Muslims are in prisons now, and have

been imprisoned against the law, without being tried; and that there is no

legal authority to end this chaotic medieval situation? These are the sequels

to the massacre of Khordad 15, Muharram 12, whose scar will never be

removed from the heart of the nation. Instead of finding solutions for the

economy of Iran, preventing the esteemed merchants‘ bankruptcy, the

sustenance of the poor, housing the homeless in winter and employing the

graduated youth and other people, the ruling regime commits destructive acts

418

such as what is mentioned above and other acts; for example employing

female teachers in the high schools for boys and male teachers in the high

schools for girls, whose evil consequences are apparent to all; and insisting

on the employment of women in the public sector whose evil consequences

and its futility is clear. The economy of Iran is controlled by America and

Israel today. The market of Iran is no longer in the hands of Iranians and

Muslims; bankruptcy and poverty have cast their shadows on the merchants

and farmers. These gentlemen‘s reforms have created a black market for

America and Israel, and there is nobody to save this poor nation.

I am worried about the winter this year. I can foresee the severe hunger

or even (may God forbid) starvation of many of the poor and miserable

people. The nation has to take care of the poor themselves. It is necessary to

provide for their needs before the winter arrives so that the disasters of the

last year are not repeated. The distinguished „ulama‟ in the different cities

have to invite the people to this urgent task.

I ask God Almighty for the glory of Islam and the Muslims and the

release of the Islamic governments from the evil of the foreigners (may God

Almighty make them wretched). May peace be upon those who follow the

guidance.


419

Speech Date: October 26, 1964 [Aban 4, 1343 AHS / Jamadi ath-Thani 20, 1384 AH]

Place: Qum

Subject: Uprising against the approval of the Capitulation Bill and announcement of

public mourning

Audience: Clerics, seminary students, merchants of the bazaar, university students,

and people of Qum and other towns


“Verily, to Allah we belong and to Him we shall return.”

They turned the Iranian festival into mourning I cannot express the sorrow I feel in my heart. My heart is heavy. Since

the day I heard of the latest developments affecting Iran,1 I have barely slept.

I am profoundly disturbed. With sorrowful heart, I count the days until death

shall come and deliver me (the audience weeps). Iran no longer has a festival

to celebrate; they have turned our festival into mourning.2 They have turned

it into mourning and have lit up the city; they have turned it into mourning

and are dancing together with joy. They have sold us, they have sold our

independence, and still they light up the city and dance. If I were in their3

place, I would forbid all these lights; I would tell the people to raise black

flags over the bazaars and houses, to hang black awnings. Our honor has

1 It refers to the Capitulation Bill approved by the Shah‘s Parliament on October 13, 1964

[Mehr 21, 1343 AHS]. Capitulation is the name of all agreements that give the consular

judicial rights or the extraterritorial judicial rights of a country within that country to a foreign

government. According to this agreement, the citizens of the foreign country have legal

immunity from the criminal and civil laws of the host country and the special courts of their

sovereign government in the host country hold the right to judge their lawsuits and trials when

they stand accused. According to the Capitulation Law and the Vienna Convention, these

political and judicial immunities not only cover the American political agents, diplomats,

military advisers and personnel, but their families and relatives also. 2 The regime made sure that the news of the approval of the disgraceful Capitulation Bill was

not divulged. On the day which coincided with the anniversary of the birth of Hadrat Fatimah

(„a) and which under normal circumstances would have been an occasion for rejoicing, with

the announcement that ―our day of festivity has been turned into a day of mourning,‖ The

Imam unveiled the shameful act of the regime. 3 The Shah and the government of Hasan-‗Ali Mansur.

420

been trampled underfoot; the dignity of Iran has been destroyed. The dignity

of the Iranian army has been trampled underfoot!

Description of the Capitulation Bill They have taken a law to the Parliament according to which first of all

we are to accede to the Vienna Convention,1 and secondly we have to add a

provision that all American military advisers, together with their families,

technical and administrative officials, and servants—in short, anyone in any

way connected to them—are to enjoy legal immunity with respect to any

crime they may commit in Iran! If some American‘s servant, some

American‘s cook, assassinates your marja at-taqlid in the middle of the

bazaar, or runs over him, the Iranian police do not have the right to

apprehend him! Iranian courts do not have the right to judge him! The

dossier must be sent to America so that our masters there can decide what is

to be done!

The previous government2 approved this measure without telling anyone,

and now the present government just recently introduced a bill in the Senate

and settled the whole matter in a single session without breathing a word to

anyone.

A few days ago, the bill was taken to the lower house of the Parliament

and there were discussions, with a few deputies voicing their opposition, but

the bill was passed anyhow. They passed it without any shame, and the

government shamelessly defended this scandalous measure. They have

reduced the Iranian people to a level lower than that of an American dog. If

someone runs over a dog belonging to an American, he will be prosecuted.

Even if the Shah himself were to run over a dog belonging to an American,

he would be prosecuted. But if an American cook runs over the Shah, or the

marja of Iran, or the highest official, no one will have the right to object.

Why? Because they wanted a loan from America and America demanded this

1 After the Second World War, the United Nations set its International Law Commission the

task of preparing and codifying a general and international agreement on the political relations

between the countries of the world. After years of discussion and study, the draft of this

Commission, including one introduction, fifty-three articles and two protocols (on how the

agreement was to be implemented) was approved by the General Assembly, at the Vienna

Conference, and was designated the Vienna Convention. From March 5, 1965 its stipulations

became compulsory in Iran. The shortcomings of the Vienna Convention were corrected in

1967, with the general plan being preserved, and it was proposed by the UN in seventy-nine

articles and was approved by the members. Two articles of the seventy-nine, Articles 32 and

37 were those to which Imam Khomeini objected. 2 The government of Amir Asadullah ‗Alam.

421

in return! This is apparently the case. A few days after this measure was

approved, they requested a $200 million loan from America and America

agreed to the request. It was stipulated that the sum of $200 million would be

paid to the Iranian government over a period of five years, and that $300

million would be paid back to America over a period of ten years. Do you

realize what this means? In return for this loan, America is to receive $100

million—or 800 million tumans—in interest! But in addition to this, Iran has

sold itself to obtain these dollars! The government has sold our

independence, reduced us to the level of a colony, and made the Muslim

nation of Iran appear lowlier than savages in the eyes of the world! They

have done this for the sake of a $200 million dollar loan for which they have

to pay back $300 dollars! What are we to do in the face of this disaster?

What are our clergymen to do? Where shall they turn to for help? To what

country should they present their appeal?

Other countries imagine that it is the Iranian nation that has abased itself

in this way. They do not know that it is the Iranian government, the Iranian

Parliament—this Parliament which has nothing to do with the Iranian people.

This is a Parliament elected at bayonet point; what does such a Parliament

has to do with the people? The Iranian nation did not elect these deputies.

Many of the high-ranking „ulama‟ and maraji„ ordered a boycott of the

elections, and the people obeyed them and did not vote.1 But then came the

power of the bayonet, and these deputies were seated in the Parliament.

The conspiracy to curtail the clergy‘s influence According to a history textbook printed this year and now taught to our

schoolchildren, one containing all kinds of lies and inaccurate statements: ―It

has now become clear that it is to the benefit of the nation for the influence

of the religious leaders to be rooted out.‖ They have come to understand well

that: If the religious leaders have influence, they will not permit this nation to

be slaves of Britain one day, and America the next. If the religious leaders

have influence, they will not permit Israel to take over the Iranian economy;

they will not permit Israeli goods to be sold in Iran—in fact, to be sold duty-

free! If the religious leaders have influence, they will not permit the

government to impose arbitrarily such a heavy loan on the Iranian nation. If

1 The high-ranking ‗ulama‘ and the clergy called for a boycott of the twenty-first round of

parliamentary elections in September 1963 [Shahrivar 1342 AHS] and the people, without

delay, started a general strike and did not participate in the referendum. For example, of the

300,000 people eligible to vote in Tabriz, the Member of Parliament with the highest vote in

this city won only 2,283 votes.

422

the religious leaders have influence, they will not permit such misuse to be

made of the public treasury. If the religious leaders have influence, they will

not permit any government to do whatever it wants, whatever is against the

interests of the nation. If the religious leaders have influence, they will not

permit the Parliament to come to such a miserable state as this; they will not

permit the Parliament to be formed at bayonet-point, with the ignominious

results that we see. If the religious leaders have influence, they will not

permit girls and boys to wrestle together, as recently happened in Shiraz.1 If

the religious leaders have influence, they will not permit people‘s innocent

daughters to be under the tutelage of young men at school; they will not

permit women to teach at boys‘ schools and men to teach at girls‘ schools,

with the resulting corruption. If the religious leaders have influence, they will

strike this government in the mouth; they will strike this Parliament in the

mouth and chase these deputies out of both its houses! If the religious leaders

have influence, they will not permit a handful of individuals to be imposed

on the nation as deputies and determine the destiny of the country. If the

religious leaders have influence, they will not permit some agent of America2

to carry out these scandalous deeds; they will throw him out of Iran. So, the

influence of the religious leaders is harmful to the nation? No, it is harmful to

you, harmful to you traitors, not to the nation! You have realized that as long

as the influence of the religious leaders exists you cannot do everything you

want to do, commit all the crimes you want, so you wish to destroy their

influence. You thought you could cause dissension among the religious

leaders with your intrigues, but you will be dead before your dream can come

true. You will never be able to do it. The religious leaders are united! Once

again I esteem all religious leaders; I kiss the hand of all the religious leaders.

If, in the past, I kissed the hands of the maraji„, today I kiss the hands of the

religious students. I kiss the hands of the simple grocer (the audience weeps

intensely).

1 The meaning here is the corruption which was created by allowing the establishment of

mixed schools. The Shah, in his book Mission for My Country, said that in the fields of

teaching and education he wanted to implement the Western method. He wrote: ―In my

country, the existence of women teachers for educating girls is not obligatory. In most schools

and universities the classes are mixed and the lessons are given by both male and female

teachers and lecturers without discrimination and sexual preference, the only concern being

their expertise. I would also like to test the method which is customary in America (i.e. girls

and boys marry while studying at the university) in establishing mixed universities where

young girls and boys are educated together for the job of teaching.‖ 2 The Shah.

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Warning of danger! Gentlemen, I warn you of danger! Iranian army, I warn you of danger!

Iranian politicians, I warn you of danger! Iranian merchants, I warn you of

danger! „Ulama‟ of Iran, maraji„ of Islam, I warn you of danger! Scholars,

religious students! Centers of religious learning, Najaf, Qum, Mashhad,

Tehran, Shiraz! I warn you of danger! It is a dangerous situation. It is clear

that there are things kept under cover that we know nothing about. In the

Parliament they have said that they have to be kept secret!1 It is evident that

they are dreaming up further plans for us. What else can they do that is worse

than this? What are they planning? What will this loan inflict on this nation?

Should this impoverished nation now pay $100 million in interest to America

over the next ten years and at the same time should you sell us for this?

The country under the American occupation

What use to you are the American soldiers and military advisers? If this

country is occupied by America, then what is all this noise you make about

progress? If these advisers are to be your servants, then why do you treat

them like something superior to masters, superior to a Shah? If they are

servants, why not treat them as such? If they are your employees, then why

not treat them as any other government treats its employees? If our country is

now occupied by the US then tell us outright and throw us out of this

country! What do they intend to do? What does this government have to say

to us? What has this Parliament done to us? This illegal, unlawful

Parliament; this Parliament that the maraji„ at-taqlid have declared

illegitimate with their edicts and decrees; this Parliament which not one of its

representatives has been chosen by the people; this Parliament which makes

such empty claims about independence and revolution saying: ―We have

undergone a White Revolution!‖ Where is this ‗White Revolution‘? They

have made these people suffer! God knows that I am aware of what is

happening (and my awareness causes me pain), I know what is happening in

the remote villages and provincial towns, in this our own impoverished city

of Qum (the audience weeps). I am aware of the hunger of our people and the

depressed state of our agrarian economy.

1 Nasir Behbudi, in a meeting of the National Assembly on October 13, 1964 [Mehr 21, 1343

AHS] said of the Capitulation Bill: ―Please agree to discuss this matter in the uncomplicated

and private atmosphere of the commission. Do not let more than this be revealed in the

Parliament.‖ Parliamentary Proceedings, 21st session, meeting 104.

424

Silence as a grave sin

Do something for this country, for this nation, instead of piling up debts

and enslaving yourself. Of course, taking the dollars means that someone has

to become a slave; you want to use the dollars and we have to become the

slaves! If an American runs over me with his car, no one will have the right

to say anything to him! So you use the dollars; this is the issue. Should I not

be saying this? Those gentlemen1 who say we must hold our tongues and not

utter a sound—do they still say the same thing on this occasion? Are we to

keep silent again and not say a word? They sell us and still we are to keep

silent? They sell our Quran and still we should hold our tongues? By God,

he who does not cry out in protest is a sinner! By God, he who does not

express his outrage commits a major sin!

Come to the aid of Islam! Leaders of Islam, come to the aid of Islam (the audience weeps)!

„Ulama‟ of Najaf, come to the aid of Islam! „Ulama‟ of Qum, come to the aid

of Islam! Islam is destroyed! O Muslim peoples! Leaders of the Muslim

peoples! O presidents and kings of the Muslim peoples! O Shah of Iran!

Look at yourselves; look at us. Are we to be trampled underfoot by the boots

of the Americans simply because we are a weak nation? Because we have no

dollars? America is worse than Britain, Britain is worse than America and the

Soviet Union is worse than both of them. Each one is worse than the other;

each one is more abominable than the other. But today we are concerned

with this malicious entity which is America. Let the American President

know that in the eyes of the Iranian nation, he is the most repulsive member

of the human race today because of the injustice he has imposed on our

Muslim nation. Today, the Quran has become his enemy; the Iranian nation

has become his enemy. Let the American government know that its name has

been ruined and disgraced in Iran.

Immunities for the American advisers You get immunities for the advisers? Those helpless deputies in the

Parliament who shouted out ―ask our friends (the Americans) not to make

such impositions on us,2 not to insist that we sell ourselves, not to turn Iran

1 Referring to those maraji‗ who believed in keeping silent. 2 Mr. Sartipur, in a speech given at a parliamentary meeting on October 13, 1964 [Mehr 21,

1343 AHS] in which the Capitulation Bill was discussed, said: ―He—Mr. Mansur, the Prime

Minister—has the opportunity to discuss this and ask our friends to keep us in a favorable

position. One of the conditions of our friendship is that our friends should respect our loyalties

to that which we regard as sacred.‖ Parliamentary Proceedings, 21st session, meeting 104.

425

into a colony,‖ did anyone listen to them? There is one article in the Vienna

Convention they did not discuss at all—Article 32.1 I don‘t know what article

that is; in fact, the speaker of the Parliament himself doesn‘t know. The

deputies also don‘t know what that article is; nonetheless, they went ahead

and approved and signed the bill. They passed it, even though some people

said, ―We don‘t know what is in Article 32.‖ Perhaps those who objected did

not sign the bill. They are not quite so bad as the others. Those who did sign

are a group of illiterates.

One after the other, our statesmen and leading politicians have been set

aside. Our patriotic statesmen are given nothing to do. The army should

know that it will also be treated the same way: its leaders will be set aside,

one by one. What self-respect will remain for the army when an American

errand boy or cook has priority over one of our generals? If I were in the

army, I would resign. If I were a deputy in the Parliament, I would resign. I

would not agree to be disgraced.

The influence of the Iranians should be rooted out! American cooks,

mechanics, technical and administrative officials, together with their

families, should enjoy legal immunity, but Mr. Qadi2 should be imprisoned!

Mr. Islami should be taken in shackles from this place to that! These servants

of Islam, the „ulama‟ and preachers of Islam should be imprisoned. The

supporters of Islam should be imprisoned in Bandar ‗Abbas3 because they are

religious leaders or the supporters of the religious leaders. These are the ones

1 It was pointed out earlier that one of the seventy-nine articles of the Vienna Convention,

Article 37, stipulates that the diplomats of each country are granted certain immunities in other

countries, and sometimes this implies legal immunity. If a diplomat, who enjoys this

immunity, commits a crime in the host country, he is exempt from legal prosecution and

punishment and his case will be handed over to the courts in his own sovereign state for them

to deal with. However, in the first paragraph of Article 32 of the said convention, permission

has been given to the sending state to waiver the immunity from jurisdiction of diplomatic

agents and of persons enjoying immunity under Article 37. The omission of Article 32

prepared the grounds for Iran‘s unconditional surrender. 2 Ayatullah Qadi Tabataba‘i was one of the famous ‗ulama‘ and preachers of the province of

Azerbaijan and the city of Tabriz, and was the leader of the Islamic movement in that district.

This clergyman, along with many others who were arrested and imprisoned both before

Imam‘s arrest and after it in the bloody uprising of Khordad 15, 1342 [June 5, 1963], was in

prison at the time of this historic speech. Throughout the course of the Islamic movement and

his short life after the victory of the Islamic Revolution, Ayatullah Qadi was in the front line

of the Revolution. He was martyred by the Mujahidin-e Khalq (the Munafiqin) on ‗Id al-

Qurban [Feast of Sacrifice], November 1, 1979 [Aban 10, 1358 AHS]. 3 Bandar ‗Abbas: a port on the northern shore of the Persian Gulf to which opponents of the

regime were frequently banished because of its remoteness from all urban centers as well as its

inhospitable climate.

426

who gave the history of Iran to the people! The government clearly

documents its crimes by putting out a history textbook that says: ―It is to the

benefit of the nation to root out the influence of the religious leaders.‖ This

means that it is for the benefit of the nation that the Messenger of God should

play no role in its affairs. For the religious leaders of themselves have

nothing; whatever they have, they have from the Messenger of God. So the

government wants the Messenger of God to play no role in our affairs, so that

Israel can do whatever it likes and America likewise.

All our troubles are caused by America

All our troubles today are caused by this America. All our troubles today

are caused by this Israel. Israel itself derives from America. These deputies

and ministers derive from America. They have all been appointed by

America. If they were not, then why don‘t they stand up and protest?

A cleric vis-à-vis the Russian ultimatum

I am now thoroughly agitated, and my memory is not working so well. I

cannot remember precisely when, but in one of the earlier parliaments, where

Sayyid Hasan Mudarris was a deputy, the government of Russia gave Iran an

ultimatum—I can‘t remember its exact content—to the effect that: ―Unless

you accept our demand, we will advance on Tehran by way of Qazvin and

occupy it!‖ The government of the day put pressure on the Parliament to

accept the Russian demand. According to an American historian,1 a religious

leader with trembling hands came up to the tribune and said: ―Now that we

are to be destroyed, why should we sign the warrant for our own

1 The American historian Morgan Shuster, in his book, The Strangling of Persia, writes: ―A

venerable priest of Islam arose. Time was slipping away and at noon the question would be

beyond their vote to decide. This servant of God spoke briefly and to the point: ‗It may be the

will of Allah that our liberty and our sovereignty shall be taken from us by force, but let us not

sign them away with our own hands!‘ One gesture of appeal with his trembling hands, and he

resumed his seat.

―Simple words, these, yet winged ones. Easy to utter in academic discussions; hard, bitterly

hard, to say under the eye of a cruel and overpowering tyrant whose emissaries watched the

speaker from the galleries and mentally marked him down for future imprisonment, torture,

exile or worse…

―And when the roll call was ended every man, priest or layman, youth or octogenarian, had

cast his own die of fate, had staked the safety of himself and family, and hurled back into the

teeth of the great Bear from the North the unanimous answer of a desperate and down-trodden

people who preferred a future of unknown terror to the voluntary sacrifice of their national

dignity and of their recently earned right to work out their own salvation.‖ The Strangling of

Persia, p. 182.

427

destruction?‖ The Parliament took courage from his act of opposition,

rejected the ultimatum, and Russia was unable to do anything! This is the

conduct of a true cleric; one feeble, aged cleric in the Parliament, a mere

heap of bones, rejected the ultimatum and demand of a powerful state like

Russia.1 This is why they realize that they should destroy the influence of the

clergy in order to attain their aims and desires!

The need to inform the people

What should I say? There is so much to be said, there are so many

instances of corruption in this country that I am unable in my state at the

moment to present to you even what I know. It is your duty, however, to

communicate these matters to your colleagues. It is your duty to inform the

people; the „ulama‟ must enlighten the people, and they in turn must raise

their voices in protest to the Parliament and the government and ask, ―Why

did you do this? Why have you sold us? Are we your slaves that you sell us?

We did not elect you to be our representatives, and even had we done so, you

would forfeit your posts now on account of this act of treachery.‖ This is

high treason!

Dismissal of the Members of Parliament

O God, they have committed treason against this country. O God, this

government has committed treason against this country, against Islam,

against the Quran. All the members of both houses who gave their

agreement to this affair are traitors. Those old men in the Senate are traitors,

and all those in the lower house who voted in favor of this affair are traitors.

They are not our representatives. The whole world must know that they are

not the representatives of Iran! Or, suppose they are, now I dismiss them.

They are dismissed from their posts.

Illegality of the parliamentary bills

All the bills they have passed up until now are invalid! From the very

beginning of the constitutional period in Iran according to the text of the law,

1 On November 29, 1911, the Russian empire, which exerted great influence in Iran, sent

troops into Iranian territory and delivered an ultimatum to the Iranian government which was

supported by Britain. The ultimatum called for the dismissal of the American advisory group

led by Morgan Shuster; a guarantee that no foreign adviser would be hired in future without

the consent of Russia and Britain; and payment of an indemnity to the Russian troops in Iran.

The ultimatum was discussed in a meeting of the Second National Assembly on December 1,

1911 and was met with strong opposition from Ayatullah Mudarris and other members of

Parliament.

428

according to Article 2 of the Supplementary Constitutional Law, no law is

valid unless the mujtahids (Islamic jurisprudents) exercise a supervisory role

in the Parliament. Which mujtahid is supervising the Parliament now? They

have to destroy the influence of the clergymen! If there were five clerics in

this Parliament, if there were only one clergyman in this Parliament, he

would punch them in the mouth! He would not allow this bill to be enacted.

As for those deputies who apparently opposed this affair, I have this to

say to them: ―Why did you not do something? Why did you not stand up and

seize that despicable man1 by the collar?‖ Is this how you show your

opposition; you simply sit there and say: ―We are not in agreement,‖ and

then continue your flattery as usual?

Is this opposition?2 You must create an uproar, right there in the

Parliament. You must not allow them to pass this bill when you are opposed

1 Hasan-‗Ali Mansur. 2 Details of the parliamentary proceedings of October 13, 1964 [Mehr 21, 1343 AHS] which

resulted in the Capitulation Bill being approved show how the Pahlavi regime had for years

allowed the Americans to exploit the Constitution, the sanctities and the Islamic and national

affairs of the country in order to satisfy their avaricious desires. The manner in which the

Capitulation Bill was presented to the Parliament went against normal legal procedures and

the charter of the Parliament. The contents of the bill grossly contradicted the numerous

articles of the (former) constitutional law. This bill was nothing other than a bill of sale of the

judicial and hence the political independence of the country. Apart from those who approved

the bill in the parliamentary discussions, who with closed lips or shouts of ‗bravo‘ voted in

favor of the bill, the method of opposition of a few representatives—even then this opposition

was not to the bill itself rather to how it was presented to the Parliament—was the cause of

great surprise and regret and served as another example of the injustice suffered by the Iranian

nation throughout the fifty years of Pahlavi rule. On this day, October 13, 1964 [Mehr 21,

1343 AHS], Mr. Sartipur, as an opponent of the bill, said that the aforesaid bill conflicted with

three articles of the Constitution. At the end of his speech he said: ―I would like Mr. Mansur,

who really wishes to adhere to the law and respect the Constitution, to find the opportunity to

discuss this matter with our friends (meaning the American government) and ask them to keep

us in a favourable position.‖

Mr. Sadiq Ahmadi, another opponent of the bill, after some initial adulatory remarks said:

―I still cannot say whether I am for or against because my investigations are incomplete.‖ The

third opponent, Mr. Fakhr Tabataba‘i, said: ―The respectful advisers who have been given

technical jobs are necessary for our country, we want to make use of these advisers and we

employ these respectful advisers, they are our employees. I want to see whether it is wise to

give them such immunities; this most certainly does not have an international aspect… Mr.

Mansur‘s government does not think of anything but the good of the country and whatever

service the government gives or whatever positive steps it takes, I approve of.‖

Mr. Nasir Behbudi said: ―My request is this that you agree to discuss this bill in the

uncomplicated and private atmosphere of the commission. Do not let more than this be

revealed in the Parliament.‖

The most comprehensive speech in opposition to the bill was from Mr. Zahtabfard.

Announcing that he was at one with Mr. Mansur and was not ready to oppose the matter, he

presented some of the facts, intertwining them with flattering remarks and allusions. He said:

―Mr. Mansur, everyone has the right to ask yesterday‘s Dr. Musaddiq and today‘s Mr. Mansur

what is the reason for granting such privileges to the American technical advisers. I am

speaking logically, and I am not afraid of anybody because I rely only on God, the king, the

nation and the Constitution.‖ Mr. Zahtabfard ended his speech with this conclusion: ―We must

give this assurance to the public, who are our family, that if, God forbid, the Parliament takes

steps towards approving this bill, it also acts for the benefit of this great nation of Iran.‖ See

Parliamentary Proceedings, 21st session, meeting 104, pp. 16-64.

429

to it. Is it enough to say simply I am opposed? Well, we see that when you

do they pass it anyway! You must not permit there to be such a Parliament.

Kick these people out of the Parliament.

We do not recognize this bill they have passed—as they claimed—as a

law. We do not recognize this Parliament as a true Parliament. We do not

recognize this government as a true government. They are traitors, traitors to

the people of Iran!

O God, remedy the affairs of the Muslims (the audience replies with

―Amen‖). O God, bestow majesty on this sacred religion of Islam! (―Amen‖)

O God, destroy those individuals who are traitors to this land, who are

traitors to Islam and to the Quran. (―Amen‖)

430

Permission Date: October 27, 1964 [Aban 5, 1343 AHS / Jamadi ath-Thani 21, 1384 AH]

Place: Qum


Addressee: ‗Iwad Talibzadeh




enemies.‖

Hereby it is confirmed that His Eminence Maladh al-Anam wa

Murawwij al-Ahkam Aqa Shaykh ‗ Talibzadeh (may his successes last)

is granted my permission to collect religious payments such as legal alms and

expiations, spending them in the specified religious ways; also he is allowed

to collect the blessed Imam‘s („a) Share spending it in part on his own living

sparingly, and to deliver the surplus to this humble servant to be expended in

the holy seminaries, in return of the receipts for the payers.


advised by the pious predecessors—to keep company of piety, to avoid

carnal desires, and to be cautious in his worldly and afterworld affairs; and I


mercy and blessings be upon you and our faithful brethren.



431

Letter Date: November 1, 1964 [Aban 10, 1343 AHS / Jumadi ath-Thani 26, 1384 AH]

Place: Qum

Subject: Refraining from granting permission for financial affairs

Addressee: Yusuf Siddiq


His Eminence ‗Imad-al-Alam wa Murawwij al-Ahkam Aqa Shaykh Yusuf

Siddiq (may his graces last):

I was happy to receive your letter. The issuance of permission in

financial affairs needs the obtaining of some qualifications, and if the

qualifications are met, the permission will be issued. I ask God Almighty for

Your Eminence‘s success in promoting the sacred religion, and I hope for


you.


Jumadi ath-Thani 26, 1384 AH

432

Telegram Date: November 4, 1964 [Aban 13, 1343 AHS / Jumadi ath-Thani 29, 1384 AH]

Place: Ankara, Turkey

Subject: Assuring the family of being fine


Qum, Iran

Dear son, Aqa Mustafa Khomeini,

I safely arrived in Ankara, Turkey. Do not be worried. I am fine and

comfortable.

Khomeini

433

Letter Date: November 4, 1964 [Aban 13, 1343 AHS / Jumadi ath-Thani 29, 1384 AH]


Subject: Advising the relatives to be patient

Occasion: Imam Khomeini‘s arrival in Ankara after being exiled from Iran


My dear son, Aqa Mustafa Khomeini (may God Almighty assist him and

fulfill his wishes),

Thanks to God Almighty; I safely arrived in Ankara, Turkey, on

Wednesday before noon. The weather here is nicer than in Qum. Do not

worry about me. I am fine and there is nothing to worry about. May the Lord

predestine the best for us. After extending my regards to all of the relatives

and members of the family, I have to advise you all to be elegantly patient

and not to wail and cry at all. Whatever God Almighty has predestined will

happen. My son, if you want God Almighty and me to be pleased with you,

be absolutely kind and respectful toward your mother, sisters, brother, and all

relatives. They all need your gentility. Please behave kindly toward

everybody. The family was allowed to see me off when leaving, and to join

me here, but although I am very eager to see you all, I prefer you not to

come; because you will not have a good time away from home. I will be

accommodated soon, God willing. Please have someone deliver the

following to me. Someone is to take them from you and deliver them to me.

Here I write the things I can remember now; if you find anything forgotten

here, please send it, too: The books of Mafatih, Sahifah as-Sajjadiyyah,

Makasib and Hawashi; clothing such as „aba (a kind of cloak), shirts, etc.

muhr and janamaz (a praying spread with a smooth piece of clay in it, used

for praying); the rings are here with me. Please send a towel, too. The money

for this month is with Mr. …, please take it and pay the rent. Also take some

to pay the remainder of coal money.

434

Letter

Date: November 10, 1964 [Aban 19, 1343 AHS / Rajab 5, 1384 AH]


Subject: Recommending the family



Rajab 5, 1384 AH

Dear son,

I arrived in Ankara on the same day I left Qum, before noon, and I am

fine, thanks to God. Do not worry at all. Surely, God Almighty has

predestined the best. May He endow us all with a chance to do our duties.

About your mother, sisters, brother, and relatives I have to emphasize that

God‘s pleasure and mine lies in your gentility toward them. Your mother

needs more care than everybody else needs; you have to satisfy her

materially and emotionally; do not let her worry; make her feel comfortable.

They are going to take me to Bursa1 that seems to be a religious city; I

will let you know when I arrive, if possible. I am looking forward to know

about you, too. If you can, please send me my teaching books of Islamic

jurisprudence, i.e. Makasib and Hawashi, through the Iranian embassy. Your

letters should apparently be sent through the embassy, too. Please, pay Mr.

Tabataba‘i the rest of his coal money. Take the money for the rent and pay it

if you could. You can send me dry food like gaz [a kind of sweet] and

pistachios.

I repeat again; I am alright, but need to take a rest. Pay the allowance I

used to pay the daughters out of the money from Khomein and the rest out of

Sadat‘s Share. Give your mother her allowance. Keep Ahmad happy and

give him his allowance.

They told me in Tehran that they would also send the family if I wanted

to, but it is not advisable. They will not feel comfortable here, and I will be

uneasy because they are uncomfortable. I do not need any clothing; just send

the „aba.

Finally, I wish you all health. Give my regards to all the friends and

companions; I ask them all to forgive me. The verdict will surely be

1 Bursa (ancient Prousa): city in northwestern Turkey.

435

moderated. I ask God Almighty for a good ending and soundness for myself

and for all of you. May peace be upon you.


P.S. Give my regards to the attendants. Give my special regards to my

esteemed brothers,1 when you meet them. Peace [be with you].

Khomeini

P.S. Please send me ―Wasilah‖ and ―Hashiah‖. Maybe you can send them via

mail, through the Iranian embassy in Ankara. But it will be better to go to the

organization2 and let them know.

1 Sayyid Murtada Pasandideh and Sayyid Nuruddin Hindi. 2 State Intelligence and Security Organization (SAVAK).

436

Proxy Date: November 10, 1964 [Aban 19, 1343 AHS / Rajab 5, 1384 AH]


Subject: Appointment of proxy and executor



Praise be to God for both happiness and hardship; may peace be upon

Muhammad and his pure progeny.

Hereby I appoint my dear son, who is a trustee of mine, as my proxy to

do all my tasks for me. He will be given all I am owed for supplying the

esteemed tullab‘s monthly salary. He is my representative to collect and

circulate the two blessed Shares, and any other payments that should be

delivered to me, and to deliver them to where they belong. He is also my

executor. My will is kept in one of the notary public offices. I owe the

performance of fast of several years, just for assurance, and prayers of two or

three years should also be performed for me for assurance. My books will

belong to Mustafa. The furniture of the house will completely belong to

Mustafa‘s mother. Do the rest according to my will. By ―my dear son‖

mentioned above, I mean my eldest child, Aqa Mustafa Khomeini (may God

Almighty assist him); ―and I advise him to be God-fearing and to follow His

commands, and I hope for his prayers for me both during my life and after

death.‖



437

Message

Date: November 14, 1964 [Aban 23, 1343 AHS / Rajab 9, 1384 AH]

Place: Bursa, Turkey

Subject: God is the best judge; do not implore anyone



Thursday, Rajab 9, 1384 AH

My dear son, Mustafa Khomeini (may God Almighty assist him and make

him respected):

I am living in Bursa, Turkey now and I am healthy and fine. Do not

worry about me. I accept and thank God Almighty for what He has

predestined for me. I have sent a cable and a letter before. Let me know of

your health through the organization.1 Send me the book, Makasib and its

explanations, along with the Wasilah, Hashiyah and Rasa‟il if they agree.

Please send me my winter „aba, some shirts, as well as pants, if you can. Be

kind to your mother and other family members; serve particularly your

mother, which will make God Almighty pleased with you. The weather here

is more pleasant than Iran‘s. Anyway, do not worry about me, and do not

implore anyone for me.

God, the Blessed and Exalted, is the best judge. My will shows my

wishes. The furniture will belong to the mother. The books will be yours.

Hire someone to perform the fasts of several (ten) years and the prayers of

two-three years for me, in case I die. I ask God Almighty to assist you and

make you successful.


Give my regards to all family members especially your mother. You do

not need to worry about me. I [am] alright. .

1 State Intelligence and Security Organization (SAVAK).

438

Letter

Date: Circa December 1964-January 1965 [Dey 1343 AHS / Shaban 1384 AH]


Subject: Acknowledgements

Occasion: Imam Khomeini‘s exile to Turkey

Addressee: Sayyid Shahabuddin Mar‗ashi Najafi (one of the maraji„ at-taqlid)


His Eminence Ayatullah Najafi (may his blessings last):

I was most happy to receive your kind letter that indicated Your

Eminence‘s health, and contained your kind sympathies and affections. I ask

God Almighty for Your Eminence‘s health and happiness. I am fine, thanks

to God, and there is no need to worry. Whatever God Almighty has

predestined is fine. May I be able to accept divine predestination easily. I ask

God Almighty for Your Eminence‘s health and success.


439

Letter


Place: Istanbul, Turkey

Subject: Informing friends of leaving for Bursa

Addressee: Nasrullah Khalkhali (in Najaf)



His Eminence, Hujjat-al-Islam Mr. Khalkhali1 (may his graces last):

I hope you are fine and in good health. I hear that you have had a

pilgrimage to Mecca. May your pilgrimage be accepted by the Lord. I am

fine, thanks to God. I have been in Istanbul for a few days. I leave for Bursa

today. You and other friends need not to worry

about me. Whatever God

Almighty has predestined is for my own good, and I am grateful. Please give

my regards to His Eminence Hujjat-al-Islam Mr. Lavasani2

if he is still in the

holy city of Najaf. I hope for Your Eminence‘s benevolent prayers, asking

for a good ending for me. May peace be upon you.


1 Nasrullah Khalkhali, an old friend of Imam Khomeini. 2 Sayyid Muhammad-Sadiq Lavasani, a friend of Imam Khomeini.

440

Letter

Date: January 10, 1965 [Dey 20, 1343 AHS / Ramadan 6, 1384 AH]


Subject: Announcing Mr. Sayyid Mustafa Khomeini‘s arrival in Turkey

Addressee: Khadijah Thaqafi1


Holy Month of Ramadan 6, 1384 AH

Thanks to God Almighty, Mustafa arrived here safely and we are both

fine. Do not worry about us at all, and let me know of you, each in your own

handwriting. The weather is moderate and nice here. I wish you health and

happiness. Please let me know the condition of all the relatives and give them

my regards. Let me know how Mr. Pasandideh, Mr. Hindi2

and my sister3

are

and give them all my regards. May God‘s peace, mercy and blessings be

upon you.


1 Imam Khomeini‘s wife. 2 Sayyid Nuruddin Hindi, Imam Khomeini‘s younger brother. 3 Aghazadeh Khanum, Imam Khomeini‘s sister.

441

Letter

Date: March 24, 1965 [Farvardin 4, 1344 AHS / Dhu‘l-Qadah 20, 1384 AH]


Subject: Sending regards and asking about the situation in Iran



Dhu‘l-Qadah 20, 1384 AH

I was most happy to receive your kind letter a few days ago. I ask God

Almighty for Your Eminence‘s health and happiness.

I am fine, thanks to God. May God Almighty endow us with a chance to

pray for Islam and the Muslims. I have no worries, thanks to God. Only

being ignorant of the relatives‘ conditions makes me worry. May God

Almighty protect you all. I acknowledge Ayatullah Khwansari‘s1

considerable efforts. Please give His Eminence my regards. I hope for His

Eminence‘s and your benevolent prayers. I will tell Mr. ‗Ali Bayk2 about the

photograph; maybe he can get one. Would you please deliver the enclosed

paper to Qum3 and send back if it is given a response. I ask God Almighty

for the well-being of Muslims and the grandeur of Islam. Mustafa is fine—

thanks to God and send his regards. May God‘s peace, mercy, and blessings

be upon you.


1 Sayyid Ahmad Khwansari (one of the maraji‗ at-taqlid). 2 The agent of the Turkish Security Organization who was working as the Imam‘s attendant. 3 The addressee of the above letter was living in Khomein then.

442

Letter

Date: March 24, 1965 [Farvardin 4, 1344 AHS / Dhu‘l-Qadah 20, 1384 AH]1


Subject: Announcing good health and recommending patience to the family

Addressee: Khadijah Thaqafi


Mustafa‘s honorable mother2 (may God keep her alive and make her patient),

I hope you are healthy and happy. I am fine, thanks to God. Do not

worry about me. Whatever God Almighty has predestined will happen: “It

may happen that ye hate a thing which is good for you.”3 Mustafa is also

fine, thanks to God, and there is nothing to worry about. I am only a little

unhappy because I do not know your conditions. May God, the Blessed and

Exalted, protect you all. Give my regards to all the children and their

families. If you receive this letter, please reply soon through His Eminence

Hujjat-al-Islam Haj Aqa Fadlullah Khwansari;4 maybe he can somehow send

it to me. Please have all children write a few words in their own

handwritings, when you reply the letter. Give my regards to Mustafa‘s wife.5

Let her write a few words, too. Give my regards to my honorable brothers.6


1 In the latest edition of Sahifeh-ye Nur, vol. 1, p.169, the date is printed 12/15/43, but the

manuscript‘s date reads as above. 2 Imam Khomeini‘s wife. 3 Surah al-Baqarah 2:216. 4 Sayyid Ahmad Khwansari‘s son-in-law. 5 Masumah Ha‘iri. 6 Sayyid Murtada Pasandideh and Sayyid Nuruddin Hindi.

443



Subject: Announcement of good health and sending greetings




His Eminence Hujjat-al-Islam wal-Muslimin Mr. Pasandideh (may his

blessings last):

I hope Your Eminence is healthy and happy. I ask God Almighty for

Your Eminence‘s happiness and grandeur. I am quite fine, thanks to God,

and you do not need to worry about me. Whatever God Almighty has

predestined is the best thing. May God Almighty give us the power to be

pleased with the divine decrees. Please give my regards to all relatives. May

God‘s peace and mercy be upon you.

Mustafa, thanks to God, is also well and sends you his regards.


444



Subject: Sending regards to the family and asking them to be patient and calm

Addressee: Khadijah Thaqafi 1


I was most happy to receive the kind letter from you and my dear

children. I ask God Almighty for your health and happiness, and ask Him to

protect you all. Mustafa and I are quite fine, thanks to God, and there is

nothing to worry about us. I submitted to whatever God Almighty has

predestined for me. May He make us feel satisfied with our lots and make

you feel grateful for His endowments. Please write back soon; write a few

words each, just as you did this time.

Let me know, please, how the relatives are in Qum, Tehran and

Khomein. I send my regards to all of my dear children and their families and

ask God Almighty for their success. If you can obtain the permission,2 would

you please send me my light „aba and qaba (piece of clothing for the

clergymen), and a series of books on usul [principles of jurisprudence] which

are transcriptions of my own lessons, volumes 1, 2 and 3; and if my Istishab3

is published, send me a volume; if you can‘t get the permission, it doesn‘t

matter. I repeat that Mustafa and I are fine and there is nothing wrong with

us. The weather is very nice here, thanks to God. May peace be upon you.


It is needless to say that you have to kindly look after Husayn,4 his

mother5 and also the others. Ahmad! You have to pay close attention to your

lessons and behavior inside and outside home. I pray to God for the welfare

of everybody.

1 Imam Khomeini‘s wife. 2 The permission of the security authorities regarding the restrictions being exercised at that

time. 3 One of Imam Khomeini‘s valuable works. 4 Sayyid Husayn Khomeini, the Imam‘s grandson, Mr. Aqa Mustafa‘s son. 5 Masumah Ha‘iri, Mr. Sayyid Mustafa Khomeini‘s wife.

445



Subject: Sending regards and enquiring about the relatives‘ condition

Addressee: Sayyid Nuruddin Hindi


His Eminence Mr. Hindi1 (may he live long),

I was very happy to receive your kind letter recently. I wish you and

your family health and happiness. I am quite fine, thanks to God, and there is

nothing to worry about. You and the family do not need to worry about me; I

even feel better here than in Iran. Please write to me every now and then to

let me know of your health. Please give my regards to all, especially our

respected sister.2 I ask God Almighty for everybody‘s health. May God‘s

peace and mercy be upon you.


Mustafa is fine and sends you his regards.

1 Imam Khomeini‘s younger brother. 2 Aghazadeh Khanum, Imam Khomeini‘s sister.

446

Letter

Date: Circa June 1965 [Khordad 1344 AHS / Safar 1385 AH]


Subject: Thanking for the books sent

Addressee: Sayyid Muhammad Sadiq Lavasani

* It is to be sent to Qum to be delivered to the recipient.


His Eminence Sayyid al-Alam wa Hujjat al-Islam Mr. Haj Sayyid

Muhammad-Sadiq Lavasani:

I was most happy to receive your kind letter and the books you had sent.

May God Almighty endow you with health and happiness. I am very fine,

thanks to God. May God Almighty endow me with a chance to do my duties

sincerely. I hope your respected wife has got well now. I ask God for her

honor‘s health. Please give my regards to your esteemed sons. Please give

my regards to all of the friends.


447

Letter Date: September 15, 1965 [Shahrivar 24, 1344 AHS / Jamadi al-Awwal 19, 1385

AH]


Subject: Sending regards


Night of Jamadi al-Awwal 19, 1385 AH

I was most happy to receive your kind letter. May you be healthy and

happy. Mustafa and I are both fine and there is nothing wrong with us. I have

submitted to whatever God has predestined for me. I hope for your

benevolent prayers, wishing me a good ending. Please give my regards to

Aqa Hasan.1 May God‘s peace and mercy be upon you.


1 Hasan Thaqafi, Imam Khomeini‘s brother-in-law.

448

Telegram Date: Circa October 1965 [Mehr 1344 AHS / Jamadi ath-Thani 1385 AH]

Place: Najaf

Subject: Message of acknowledgement

Addressee: ‗Ali Iranpur

From: Najaf

To: Qum

C/o His Eminence Haj Aqa Shahabuddin Ishraqi

Dear Mr. Shatir-‗Ali Iranpur:1

Thank you for your kindness.

Khomeini

1 Imam Khomeini‘s telegram is in response to a kind telegram sent by (Haj Shatir) ‗Ali

Iranpur, one of the sangaki (a kind of bread) bakers, district 2, Qum.

449

Telegram

Date: October 10, 1965 [Mehr 18, 1344 AHS / Jamadi ath-Thani 14, 1385 AH]

Place: Najaf

Subject: Message of acknowledgement

Occasion: Imam Khomeini‘s arrival in Najaf

Addressee: ‗Ali Safi Golpaygani

From: Najaf

To: Qum

His Eminence Ayatullah Haj Aqa ‗Ali Safi:1

Thank you and His Eminence, your brother, for your kindness.

Khomeini

1 Imam Khomeini‘s telegram is in response to a telegram of congratulation, dated 7/17/44

AHS sent by ‗Ali Safi and Lutfullah Safi, on His Eminence‘s arrival in Najaf.

450

Letter Date: Circa October-November 1965 [Mehr or Aban 1344 AHS / Jamadi al-Awwal

or Jamadi ath-Thani 1385 AH]

Place: Najaf, Iraq

Subject: Response to a telegram of congratulation on Imam Khomeini‘s arrival in

Najaf

Addressee: Sayyid Sadiq Ruhani

I was happy to receive your worthy letter expressing congratulations on

my arrival in the holy city. I had sent you a telegram before which may have

not been delivered, since they have not been sending my telegrams for some

time; just as they have not delivered the telegrams from Iran to me. Please

inform the respected clergymen and other people of this matter. I ask God

Almighty for the success of all distinguished „ulama‟ (may their blessings

last) in exalting the pure word of Islam, and I pray for your benevolent

prayers. May God‘s peace and mercy be upon you.


I thank you for all the trouble you took. May God Almighty reward you

for all this and may He endow you with good health and happiness.

451

Permission

Date: October 23, 1965 [Aban 1, 1344 AHS / Jamadi ath-Thani 27, 1385 AH]

Place: Najaf, Iraq


Addressee: Sayyid Muhammad Nabawizadeh



enemies.‖

Hereby it is confirmed that His Eminence ‗Imad al-Alam wa Thiqat al-

Islam Mr. Haj Sayyid Muhammad Nabawizadeh (may his graces last) is

granted my permission to be in charge of the financial affairs whose

supervision is the duty of a fully-qualified jurist, during the occultation of

His Eminence Master of the Age (may Allah expedite his glorious advent).


He is also permitted to circulate the money or postpone the payment as

needed, and to collect the two blessed Shares, spending a half of Sadat‘s

Share and one-third of the blessed Imam‘s („a) Share on his own living and

in other specified religious ways, and to deliver the rest to this humble

servant to be expended in the blessed seminaries (may God Almighty protect

them from evil incidents).





mercy and blessings be upon you and our faithful brethren.



452

Index of Religious Permissions

Date: Aban 1, 1344 AHS / Jamadi ath-Thani 27, 1385 AH –

Ordibehest 21, 1357 AHS / Jamadi ath-Thani 3, 1389 AH

Place: Najaf

Subject: A list of religious permissions [ijazat] issued during the residence in the

Holy City of Najaf.1


List of the Religious Permissions [ijazat]

I have Issued in the Holy City of Najaf

1. To: Mr. Haj Sayyid Muhammad Nabawizadeh Kazeruni

Recommender: …2

1 According to the Islamic jurisprudence and Islamic law evidences, during the Occultation of

the 12th Imam (‗a) the affairs dealing with collecting religious payments and spending them in

the specified ways should be performed by a fully-qualified jurist. It is not allowed to spend

this money without an Islamic jurist‘s permission. Therefore, for a long time the jurists and

Authorities of Imitation [Marja at-Taqlid] used to select some persons for collecting and

delivering the religious payments or supervising how it is expended, according to their own

acquaintance with the candidates or having to know them through the recommendation of fair

Islamic experts; those selected are granted written sealed permission in which the scope of

authority in doing financial and religious law affairs is specified. Imam Khomeini, as one of

the great Authorities of Imitation, has issued numerous Permissions out of which those

received by the Institute for the Compilation and Publication of Imam Khomeini‘s Works are

published in this series in chronological order.

The detailed list cited in this chapter is the exact copy of a notebook prepared by Imam

Khomeini, in his own handwriting, when a resident in the Holy City of Najaf from Jamadi ath-

Thani 27, 1385 AH to Jamadi ath-Thani 4, 1398 AH. Not only this index has been considered

and referred to as one of His Excellency‘s written works, but it demonstrates Imam

Khomeini‘s orderliness and accuracy in affairs like that. Titles and names mentioned in the

list—except the words in the brackets—have been in the Imam‘s own handwriting. The

original list comprises of five horizontal columns including ―No.‖, ―first and last name of the

recipient‖, ―date of issuance (AH)‖, ―recommender‖, and ―scope of authority.‖ 2 The recommender is not mentioned.

453

Scope of Authority: Financial affairs, circulating and distributing Sadat‘s

Share [sahm-i sadat] and delivering two-thirds

Date: Jamadi ath-Thani 27, 1385 AH

2. To: Mr. Haj Mirza ‗Ali Aqa Falsafi Tonekaboni

Recommender: Renowned himself

Scope of Authority: Financial affairs, proxy to collect and distribute the two

shares, etc.; a third of the share goes to himself

Date: Shaban 11, 1385 AH

3. To: Mr. Haj Aqa Mustafa Masjid-jame‗i, Tehran

Recommender: Mr. Haj Hasan Aqa Said and Mustafa1

Scope of Authority: Permission to collect shares, spending a part on his own

living, delivering the rest (to me) and permission for financial affairs


4. To: Mr. Aqa Shaykh Mustafa Fa‘iq Tehrani


Scope of Authority: Nominally allowed to collect Imam‘s („a) Share,

spending on living, delivering the rest


5. To: Mr. Haj Hasan Aqa Said Tehrani


Scope of Authority: Proxy to collect and deliver, a third goes to himself;

permission for financial affairs


6. To: Mr. Aqa Shaykh Ghulam-Husayn Yazdi

Recommender: Mr. Sayyid ‗Abbas Khatami Yazdi and Aqa Shaykh

Ghulam-Rida Yazdi

Scope of Authority: Permission to collect and spend on his living,

delivering the rest (to me), permission for financial affairs


7. To: Aqa Shaykh Mahdi Mushafi Kermani

Recommender: Mr. Khalkhali and Aqa Sayyid ‗Abbas Yazdi

1 Mr. Sayyid Mustafa Khomeini.

454

Scope of Authority: Collecting and spending the Share as far as needed and

delivering the rest; permission for financial affairs


8. To: Mr. Haj Sayyid Mustafa Tabataba‘i, Tehran

Recommender: Aqa Sayyid Muhammad-‗Ali Shirazi and Mr. Ansari, Aqa

Shaykh Ahmad

Scope of Authority: Collecting the Share, spending as far as needed;

financial affairs


9. To: Aqa Sayyid Hasan Shari‗atmadari-Tehrani


Scope of Authority: Collecting the two Shares, delivering the remainder of

Imam‘s Share to me, financial affairs

Date: Ramadan 9, 1385 AH

10. To: Mr. Haj Shaykh Husayn Amini, Kermanshah

Recommender: Aqa Shaykh ‗Ali Aqa Tehrani and Aqa Shaykh ‗Ali Sattari

Scope of Authority: Collecting the Share, spending a part on his own living,

delivering the remaining two thirds; financial affairs


11. To: Aqa Shaykh Muhammad-‗Ali Muhyiddini, Rafsanjan

Recommender: The two Mr. Mar‗ashis of Najaf

Scope of Authority: Financial affairs, collecting the Share and delivering it


12. To: Aqa Shaykh Muhammad Jawad Sarrafi, Rafsanjan

Recommender: The two Mr. Mar‗ashis of Najaf

Scope of Authority: Financial affairs; collecting Imam‘s share; delivering

the rest after spending a part on living


13. To: Mr. Haj Sayyid Ahmad Dibaji, Shemiran, Ramadan 11, 1385 AH (A

second copy issued for Mr. Dibaji since the first one dated Shaban 6, 1386

AH had not arrived)

Recommender: Mr. Khalkhali and Mr. Mar‗ashi

455

Scope of Authority: Collecting property with unknown owner, the two

Shares; spending a part on his living; delivering a half


14. To: Mr. Haj Sayyid Murtada Muwahhid Abtahi, Isfahan

Recommender: Mr. Sani‗i

Scope of Authority: Collecting the two Shares; financial affairs


15. To: Mr. Sayyid Nuruddin Mahdawi Langarudi, Langarud

Recommender: Mr. Kha‘efi and others

Scope of Authority: Collecting the two Shares for his own living


16. To: Aqa Shaykh Yusuf Sani‗i


Scope of Authority: Financial affairs; collecting the two Shares; delivering

more than one third

Date: Shawwal 14, 1385 AH

17. To: Aqa Shaykh ‗Ali-Muhammad Jami and also ‗Uliya-ye Fasa

Recommender: Mr. Sadiqi and Mr. Gharawi Khorasani

Scope of Authority: Financial affairs; delivering the remainder after

spending the Share in part


18. To: Mr. Haj Shaykh Muhammad Mahdawi Lahijani, Holy City of Najaf


Scope of Authority: Financial affairs; collecting the Share, spending in the

specified ways


19. To: Mr. Sayyid ‗Abdullah Jafari Tehrani, Vicinity of Tehran

Recommender: Aqa Shaykh Muhammad-Sadiq Tehrani and Mr. Shaykh

‗Abbas Mahfuzi

Scope of Authority: Quoting verbal traditions, collecting the payments,

delivering it after spending a part on his own living, delivering Sadat‘s Share

to where it belongs religiously

Date: Dhu‘l-Qadah 14, 1385 AH

456

20. To: Aqa Sayyid Ruhullah Khatami Ardakani

Recommender: Renowned himself, also introduced by Mustafa

Scope of Authority: Financial affairs, collecting, spending a half and

distributing


21. To: Aqa Shaykh ‗Ali Qadiri, Isfahan


Scope of Authority: Financial affairs, delivering two thirds and distributing


22. To: Aqa Shaykh Muhammad Salih Fa‘izi Tehrani-‗Aynud-Dawlah

Recommender: Aqa Sayyid ‗Abbas Yazdi

Scope of Authority: Collecting the payments, spending the Share in part on

living, delivering the remainder


23. To: Aqa Sayyid Nurullah Ayatullahi Yazdi, Qum

Recommender: Mr. Fakur Yazdi

Scope of Authority: Financial affairs; collecting the Share and delivering

the remainder


24. To: Aqa Sayyid Yaqub Zanjani, Qum


Scope of Authority: Financial affairs; collecting the two Shares and

delivering the remainder of the Imam‘s („a) Share


25. To: Aqa Shaykh Kamaluddin Mujtahidi—Jawadiyyeh, Tehran

Recommender: Mr. Khalkhali and Mr. ‗Amid, on behalf of some others

Scope of Authority: Financial affairs; spending a part and delivering the

remainder


26. To: Aqa Shaykh Muhammad Mu‘min Qummi


457

Scope of Authority: Financial affairs; delivering the remainder after

spending a part on his living

Date: Dhu‘l-Hijjah ghurrah,1 1385 AH

27. To: Aqa Shaykh Lutf-‗Ali Faqihi Najafabadi

Recommender: Mr. Sani‗i and Mr. Khadimi

Scope of Authority: Collecting the share and delivering it after spending a

part on his living

Date: Dhu‘l-Hijjah ghurrah, 1385 AH

28. To: Aqa Shaykh Hasan Khusrawi Pakistani

Recommender: Aqa Shaykh Ahmad Muntaziri Qummi and Aqa Shaykh

‗Ali Pakistani

Scope of Authority: Collecting the Share, enough for his living

Date: Dhu‘l-Hijjah 16, 1385 AH

29. To: Aqa Sayyid Mustafa Siyadati-Sabzevar

Recommender: Aqa Sayyid ‗Abdullah Sabzevari and Mr. Waizi Sabzevari


delivering two thirds of the Imam‘s („a) Share


30. To: Aqa Sayyid Mirza Husayn Afghani, Afghanistan

Recommender: Aqa Sayyid Ibrahim Rahmani and an Afghani

Scope of Authority: Financial affairs, power of proxy and delivering two

thirds


31. To: Aqa Sayyid Hasan Musawi Isfahani

Recommender: Haj Aqa Baqir Khwansari and Aqa Sayyid Muhammad-‗Ali

Shirazi

Scope of Authority: Financial affairs; delivering the remainder


32. To: Aqa Shaykh Ahmad Zahid Isfahani, Najaf

Recommender: Mr. Pishva‘i Kazeruni

Scope of Authority: Authorizing the late Mr. Shirazi (r)2

1 Ghurrah: First day of the month. 2 It refers to the late Mr. Sayyid ‗Abdul-Hadi Shirazi.

458

Date: Muharram 17, 1386 AH

33. To: Haj Aqa Muhammad Muntaziri Qummi, Qum

Recommender: Mustafa; renowned himself, too.

Scope of Authority: Financial affairs, collecting the Shares as needed


34. To: Mr. Haj Sayyid Muhammad-Rida Husayni Gharawi, Tehran

Recommender: Haj Aqa Nasrullah and Aqa Ruhullah Shahabadi


delivering two thirds


35. To: Haj Aqa Mustafa Burqi‗i Qummi, Qum

Recommender: Renowned himself, also introduced by Mustafa


delivering the remainder of the Imam‘s („a) Share


36. To: Aqa Dawud Tehrani

Recommender: Mustafa, also known to me

Scope of Authority: Collecting the Share for his living and delivering the

remainder


37. To: Mr. Haj Shaykh ‗Ali Muhammadpur Najafabadi, Najafabad

Recommender: Mr. Muntaziri and others


two thirds


38. To: Aqa Shaykh Muhammad-‗Ali Pakistani, Pakistan

Recommender: Aqa Sayyid Murtada Khalkhali and Aqa Shaykh ‗Ali from

Pakistan

Scope of Authority: Collecting the Shares as much as needed and delivering

the remainder


39. To: Mr. Salamuddin Radawi, Tehran

459

Recommender: Aqa Shaykh Ahmad Akhawan Ansari

Scope of Authority: Financial affairs; collecting the Shares and delivering

the remainder

Date: Muharram 1386 AH

40. To: Aqa Sayyid ‗Ali-Akbar Yazdi

Recommender: Aqa Sayyid ‗Abbas Yazdi and Mr. Gharawi

Scope of Authority: Financial affairs and collecting the two Shares as much

as needed

Date: Muharram 1386 AH

41. To: Aqa Shaykh ‗Abd ar-Rida Jawadi Khorasani, Tehran

Recommender: Aqa ‗Ata‘ullah Ansari and Mr…1

Scope of Authority: Financial affairs, collecting the Share enough for living

Date: Safar 2, 1386 AH

42. To: Aqa Shaykh Muhammad-‗Ali Tehrani, Tehran

Recommender: Mr. Khalkhali


the remaining two thirds


43. To: Aqa Rida-Kani, Tehran

Recommender: Mr. Haj Shaykh Muhammad-Sadiq Tehrani and Mustafa

Scope of Authority: Financial affairs, delivering after spending


44. To: Aqa ‗Imaduddin Jaza‘iri, Khorramabad


Scope of Authority: Financial affairs, delivering the two-thirds


45. To: Mr. Haj Shaykh Hadi Barikbin, Qazvin

Recommender: A trustee himself



46. To: Mr. Haj Mirza ‗Ali-Asghar Harandi, Tehran

1 Originally the name is incomplete.

460

Recommender: Mr. Haj Shaykh ‗Abdul-‗Ali Qarehi

Scope of Authority: Financial affairs, delivering three quarters


47. To: Aqa Shaykh Diya‘uddin Ayatullahi Abhari

Recommender: Mr. ‗Amid Zanjani and Mr. Gharawi Khorasani



48. To: Mr. Sayyid Hadi Khosrow-Shahi, Qum


Scope of Authority: Financial affairs and collecting the two Shares,

delivering the remainder


49. To: Aqa Shaykh Jawad Karbala‘i


Scope of Authority: Financial affairs, delivering the two thirds


50. To: Haj Aqa Husayn Darb-e Imami, Isfahan

Recommender: Haj Aqa Ahmad Imami

Scope of Authority: Collecting the two Shares, delivering the remainder of

Imam‘s Share


51. To: Aqa Shaykh ‗Ali Hujjati Kermani, Qum


Scope of Authority: Financial affairs, delivering the surplus

Date: Rabi‗ al-Awwal 1, 1386 AH

52. To: Aqa Shaykh Ghulam-Muhammad Pakistani


Scope of Authority: Financial affairs, delivering two-thirds


53. To: Aqa Shaykh Muhammad Nasiri Dawlatabadi

Recommender: Aqa Sayyid Muhammad-‗Ali Abtahi


461


54. To: Aqa Shaykh Husayn Tehrani (son-in-law of Aqa Shaykh Aqa-

Bozorg)




55. To: Aqa Sayyid Ibrahim Samiti Qa‘ini, Najaf

Recommender: Aqa Sayyid Muhammad Aqa Qa‘ini and Mr. Furqani

Scope of Authority: Collecting the two Shares; delivering the remainder of

the Share; financial affairs


56. To: Aqa Sayyid ‗Ali Khamene‘i, Mashhad


Scope of Authority: Financial affairs, collecting the two Shares, delivering

two-thirds of the Share


57. To: Aqa Muhammad Muwahhidi Lankarani, Qum


Scope of Authority: Financial affairs, collecting the Share and delivering the

remainder


58. To: Aqa Sayyid Muhammad Faqih Neyrizi, Neyriz

Recommender: Mr. Ansari Shirazi and Mr. Gharawi Rafsanjani

Scope of Authority: Financial affairs, collecting the Shares and delivering

the remainder of the Imam‘s („a) Share


59. To: Mr. Shaykh ‗Abdulkhaliq Darzi Qazvini

Recommender: Mr. Madani and Mr. Sattari

Scope of Authority: Financial affairs, delivering the remainder


60. To: Aqa Shaykh Mahmud Fumani, Najaf


462

Scope of Authority: Financial affairs, delivering the remainder after

spending a part

Date: Rabi‗ ath-Thani 4, 1386 AH

61. To: Aqa Sayyid Muhammad Husayn Murtadawi Langarudi, Tehran

Recommender: Aqa Mujtaba Langarudi on his behalf

Scope of Authority: Financial affairs; spending a half of the Share and

delivering a half


62. To: Mr. Shaykh Haydar-‗Ali Dust Husayni, Vicinity of Karaj

Recommender: Mr. Gharawi and Mr. Safi (one of the clergies)



63. To: Aqa Shaykh Ismail Ansari Mazandarani

Recommender: Aqa Shaykh ‗Abdur-Rahim Sadiqi and Mr. Muhaqqiq

Damghani

Scope of Authority: Financial affairs, delivering a half

Date: Jamadi al-Awwal 7, 1386 AH

64. To: Aqa Shaykh Ahmad Mirza‘i Gorgani, Gorgan

Recommender: Mr. Mahamidi and Mr. Sayyid ‗Abbas Yazdi



65. To: Aqa Sayyid Musa Khwansari Hamedani, Hamedan

Recommender: Mr. Ishraqi, also renowned



66. To: Aqa Shaykh ‗Abd…1, Hamedan

Recommender: Mr. Ishraqi

Scope of Authority: Financial affairs and delivering two-thirds


67. To: Aqa Sayyid Ahmad Husayni Qummi, Qum

Recommender: Mr. Mu‘min and Mr. Ali-Taha

1 Imam Khomeini‘s entry is not complete.

463



68. To: Mr. Haj Sayyid Husayn Sultani, Abadan

Recommender: Aqa Sayyid ‗Abdul-Ala Sabzevari and Aqa Sayyid Jafar

Mar‗ashi



69. To: Mr. Shaykh Mahdi Amali, District between Kazimayn and Baghdad

Recommender: Mr. Sayyid Hafiz; Mr. Haj Husayn, one of the good people



70. To: Mr. Haj Sayyid Ahmad Tahiri Khorramabadi




71. To: Mr. Haj Shaykh Qurban-‗Ali Dhu‘l-Qadri Zanjani, Qum

Recommender: The late Aqa Shaykh ‗Abbas Tehrani and some others



72. To: Mr. Sayyid Mirza Aqa-ye Hashimi Isfahani

Recommender: Mr. Haj Shaykh ‗Abdul-‗Ali and the late Mr. Shirazi‘s

signature


Date: Rajab 11, 1386 AH

73. To: Mr. Haj Shaykh Ghulam-‗Ali Muhammadi-Rudbone‘i

Recommender: Mr. Fumani



74. To: Mr. Aqa Asadullah Qudsi, Qazvin

Recommender: Mr. Barikbin and Mr. Shaykh Muhammad Muzaffari



464

75. To: Aqa Sayyid Murtada Murawwij al-Ahkam, Ahwaz

Recommender: Aqa Sayyid Murtada Nakhjawani and Mr. Murawwij al-

Ahkam‘s uncle



76. To: Mr. Haj Shaykh Hasan Yazdizadeh

Recommender: Mr. Qa‘ini, also renowned himself

Scope of Authority: Financial affairs, delivering two-thirds after spending


77. To: Mr. Haj Sayyid Muhammad-‗Ali Behbahani, Behbahan

Recommender: The two Mr. Mar‗ashis and Mr. Haj Sayyid Jafar Jazayiri



78. To: Mr. Haj Sayyid ‗Ali Hashimi Golpaygani, Tehran

Recommender: Mr. Mar‗ashi and Aqa Shaykh ‗Abbas Kazimi



79. To: Mr. Haj Sayyid Muhammad Muqaddasi Golpaygani, Tehran

Recommender: Mr. Farid Golpaygani; known to me, too.

Scope of Authority: Financial affairs, spending a part, delivering the

remainder


80. To: Aqa Shaykh Ghulam-‗Ali Qasimi

Recommender: The two Mr. Qa‘imi Isfahanis and Mr. Shaykh Mahmud

Gharawi

Scope of Authority: Financial affairs, delivering after spending a part on

living


81. To: Mr. Haj Shaykh Ghadir-‗Ali Mumayyiz Shahrida‘i

Recommender: Mr. Gharawi and Mr. Sattari

Scope of Authority: Financial affairs and delivering the remainder after

spending

465


82. To: Aqa Shaykh Husayn Amin Shahrudi

Recommender: Mustafa and Mr. Sattari


spending


83. To: Mr. Haj Shaykh Jafar Sulaymani Behbahani, Behbahan

Recommender: Mr. Ishkiwari, Mr. Radawi and Mr. Aqa Shaykh

Muhammad-Hasan Behbahani


spending


84. To: Aqa Shaykh Fakhruddin Pakistani, Pakistan

Recommender: Mr. Sadiqi Tehrani and Mr. Mudarris Afghani


spending


85. To: Aqa Shaykh ‗Ali Fadili Pakistani, Pakistan

Recommender: Mr. Sadiqi Tehrani and Mr. Mudarris Afghani


spending


86. To: Aqa Shaykh ‗Abdullah Muhammadi ‗Alamarwashti, Ahwaz

Recommender: Mr. Khalkhali, Mr. Gharawi Nakhjawani, and Mr.

Muhammad Baqir Ihsani



87. To: Mr. Shaykh Jafar Mustawli Qazvini, Qum

Recommender: Mr. Ansari Shirazi and Mr. Subhani



88. To: Mr. Sayyid ‗Ashiq Husayn

466

Recommender: Aqa Shaykh ‗Ali Islami and Mr. Shaykh Musa Qummi, Mr.

Muslimi Kashani



89. To: Mr. Sayyid Hashim Rashti, Qum

Recommender: Mr. Banifadl and Mr. Sayyid Yusuf Tabrizi



90. To: Mr. Haj Sayyid Ahmad Mar‗ashi

Recommender: Aqa Sayyid Jafar Mar‗ashi and the Mar‗ashi brothers



91. To: Mr. Shaykh ‗Abul-Qasim Hujaji, Abadan

Recommender: Mr. Rida Hujaji, Aqa Shaykh Mahmud Najafabadi and

Shaykh Ramadan-‗Ali



92. To: Haj Aqa Husayn Isfahani, Tehran

Recommender: Haj Aqa ‗Ata‘ullah and Haj Shaykh ‗Abdul-Jawad Isfahani

Scope of Authority: Collecting the Share as much as needed, spending the

rest


93. To: Mr. Sayyid ‗Abbas Abu Turabi Qazvini, Qum


Scope of Authority: Financial affairs, collecting the two Shares, delivering

the surplus of the blessed Share


94. To: Mr. Haj Shaykh ‗Ali Mishkati Sedehi, Isfahani

Recommender: Mr. Sani‗i and Mr. Haj Shaykh ‗Abdul-‗Ali; also renowned

Scope of Authority: Financial affairs, collecting the Share, delivering two-

thirds


467

95. To: Mr. ash-Shaykh ‗Abd al-Jalil Sharif

Recommender: Mr. Sayyid Muhammad-‗Ali and Mr. Sayyid Muhammad

Ibrahim Shirazi

Scope of Authority: Financial affairs, collecting the payments


96. To: Mr. Shaykh Husayn Shahrudi

Recommender: Mr. Haj Shaykh Yusuf al-Karbala‘i al-Ha‘iri and Aqa

Shaykh ‗Ali-Asghar Shahrudi

Scope of Authority: Collecting the Share to be expended on living


97. To: Mr. Haj Sayyid Muzaffar Muzaffari Thiqat al-Islam, Rudsar

Recommender: Mr. Muhammadi Gilani, Mr, Kha‘ifi and Mr. Haj Aqa

Mujtaba

Scope of Authority: Financial affairs, delivering two-thirds of the Share. A

second copy was sent on Jamadi ath-Thani 4, 1387 AH.


98. To: Mr. Sayyid Diya‘ Husayni Jasbi, Qum

Recommender: Aqa Shaykh Fadlullah Qazvini and Mr. Kawthari

Scope of Authority: Financial affairs, delivering the remainder of the Share


99. To: Mr. Haj Sayyid ‗Ali Batha‘i Golpaygani, Tehran

Recommender: Mr. Rasuli, also renowned himself



100. To: Mr. Haj Sayyid Muhammad Mahdi Khalkhali Muqarrir, Tehran

Recommender: The two Messrs. Akhawan Mar‗ashi

Scope of Authority: Financial affairs, delivering two-thirds of the Share


101. To: Mr. Haj Sayyid Mahdi Ruhani (son1 of Haj Aqa Ahmad Qummi)

Recommender: Haj Aqa Nasrullah Shah-Abadi and Mr. Rasuli


1 The original word is najl, which means son/daughter.

468


102. To: Aqa Shaykh Ghulam-Husayn Haqqani

Recommender: Mr. Rasuli and Mr. Zamani Najafabadi



103. To: Aqa Sayyid ‗Abdur-Rida Hijazi, Tehran


Scope of Authority: Financial affairs and delivering the remainder


104. To: Aqa Sayyid ‗Abdur-Rasul Hijazi, Qum




105. To: Aqa Sayyid ‗Ali Khosh Suluk, Kharashtam, Langarud

Recommender: Aqa Shaykh Abul-Fadl Khwansari and Mr. Nasr Isfahani



106. To: Aqa Sayyid ‗Ali Shah-Cheraghi, Tehran, Nayib as-Saltanah

Recommender: Mr. Sadiqi and Haj Aqa Murtada Tehrani



107. To: Aqa Shaykh Jawad Gharawi ‗Aliyari Tabrizi, Qum

Recommender: Mr. ‗Amid Zanjani

Scope of Authority: Financial affairs, delivering the rest


108. To: Aqa Shaykh Muhammad Baqir Tusi

Recommender: Mr. Mahjub Shirazi and Mustafa Khomeini

Scope of Authority: Collecting the Share as much as needed, delivering the

remainder


109. To: Mr. Haj Shaykh Ghulam-Husayn Taslimi Ranani

469

Recommender: Mr. Dibaji Shemiran and Mr. Dhu‘l-Fiqari



110. To: Aqa Shaykh Mirza ‗Ali Hashimi Araki




111. To: Aqa Shaykh ‗Abbas Dust-Husayni Yazdi

Recommender: Aqa Sayyid Jafar Husayni Yazdi and Mr. Mahjub Yazdi



112. To: Aqa Shaykh Ghulam-Rida Yazdi, Najaf

Recommender: Aqa Sayyid ‗Abbas Yazdi and Mr. Gharawi



113. To: Mr. Haj Shaykh Fadlullah Mutlaq-Aghajari

Recommender: Aqa Shaykh Fathullah and Mr. Sayyid Nasrullah Ayati

Behbahani



114. To: Mr. Sayyid Muhammad Ahmadi, Isfahan

Recommender: Mr. Muntaziri



115. To: Aqa Shaykh Ilyas Sharifi Eshkevari

Recommender: Mr. Shaykh Muhammad Muzaffari Qazvini and Mr. Sayyid

‗Abdul-Ghani Eshkevari, Najaf

Scope of Authority: As much as needed, delivering the remainder


116. To: Mr. Shaykh Ghulam-Husayn Izadi

Recommender: Aqa Shaykh Husayn-‗Ali Muntaziri

470

Scope of Authority: …1


117. To: Aqa Mirza Bozorg Farzaneh Istahbanati

Recommender: The permission signed by the late Mr. Shirazi

Scope of Authority: Delivering two-thirds


118. To: Haj Aqa Diya‘ Faqih Imani

Recommender: Mr. Muntaziri and Mr. Dhu‘l-Fiqari



119. To: Aqa Shaykh Muhammad-Husayn Amrullahi Yazdi

Recommender: Mr. Ha‘iri and Aqa Sayyid ‗Abbas Yazdi



120. To: Mr. Haj Shaykh ‗Ata‘ullah ‗Ata‘i, Isfahan

Recommender: Mr. Muntaziri, Aqa Shaykh Ramadan-‗Ali Isfahani

Scope of Authority: Delivering the surplus


121. To: Haj Aqa Kamal Faqih Imani, Isfahan (Brother of Mr. Khu‘i‘s son-

in-law)

Recommender: Oral permission was granted.

Scope of Authority: Two thirds to be delivered; written permission granted

through Mr. Abtahi, a half


122. To: Mr. Hasan Aqa Mustafawi

Recommender: Mr. Haj Sayyid Ahmad Shahristani and Mr. Lavasani (The

permission was sent through Mr. Lavasani)



123. To: Aqa Shaykh Ahmad Ravari Tawakkuli Kermani

Recommender: Mr. Ha‘iri, Mr. Murtada, Mr. Ruhi

1 The scope of authority is not mentioned.

471

Scope of Authority: Financial affairs, a half


124. To: Aqa Sayyid Muhammad Mir Ghanizadeh, Bafq

Recommender: Mr. Ha‘iri, Aqa Murtada, Mr. Ruhi



125. To: Aqa Shaykh Husayn Muhaddith Khorasani




126. To: Aqa Shaykh Muhsin Gharawi, Najaf

Recommender: Messrs. Akhawan Mar‗ashi and Mr. Sayyid Muhammad

‗Ali Shirazi



127. To: Aqa Sayyid ‗Ali-ASghar Mirdamadi, Tehran

Recommender: Aqa Shaykh Muhammad-Husayn Imla‘i



128. To: Aqa Shaykh Mahmud Firuzja‘iyan

Recommender: Mr. Karimi and Mr. Mahamidi

Scope of Authority: Collecting the Share as much as needed


129. To: Aqa Sayyid Jalaluddin Hamedani, Qum

Recommender: Mr. Haj Sayyid Ahmad Zanjani and the late Aqa Shaykh

‗Abbas Tehrani



130. To: Aqa Shaykh Muhammad Taqi Muhassil Yazdi

Recommender: Mr. Fakur and Aqa Sayyid ‗Abbas Yazdi

Scope of Authority: Financial affairs, two-thirds


472

131. To: Mr. Haj Sayyid Jalal Tahiri, Isfahan




132. To: Mr. Haj Shaykh Ahmad Mujtahidi Tehrani, Tehran

Recommender: Mr. Shaykh Ahmad Masumi



133. To: Mr. Haj Sayyid Muhammad-‗Ali Qadi, Tabriz




134. To: Haj Shaykh Muhammad-Rida ‗Abdul-Hamidi

Recommender: Mr. Said Khorasani



135. To: Aqa Sayyid Ahmad Aqa Mar‗ashi, Rafsanjan

Recommender: Messrs. Akhawan Mar‗ashi



136. To: Aqa Sayyid ‗Abdullah Shirazi Zebarjad, Qum

Recommender: Mr. Ansari Shirazi and Aqa Shaykh Husayn Nuri



137. To: Mr. Haj Shaykh Jawad Azadeh

Recommender: Mr. Shaykh Jawad Karbala‘i and Sattari



138. To: Mr. Haj Shaykh Muhammad-Rida Misbah al-Huda

Recommender: Messrs. Fumani and Ruhani Gorgani


473


139. To: Aqa Shaykh ‗Abdul-Hamid Hushyar

Recommender: Aqa Shaykh Mahmud Khadimi and Mr. Haj Aqa

Muhammad-‗Ali Nasr



140. To: Mr. Haj Shaykh Ghulam-‗Ali Furqani, Shahmirzad

Recommender: Mr. Muttaqi, also one of the known permitted persons



141. To: Mr. Mirza Muhammad-Wali Zaimi

Recommender: Messrs. Shaykh ‗Ali Aqa and Shaykh Fadlullah Qazvini



142. To: Mr. Sayyid ‗Abu‘l-Hasan Radawi Kashmiri

Recommender: Messrs. Shaykh ‗Ali Aqa and Aqa Sayyid Hasan Isfahani

Scope of Authority: Collecting the Shares to spend them


143. To: Haj Aqa Mujtaba Meybodi, Kermanshah

Recommender: Mr. Haj Shaykh ‗Abdul-Husayn Waiz Khorasani and his

brother

Scope of Authority: Collecting the Share as much as needed for the living


144. To: Mr. Mirza ‗Ali Qaradaghi Bajvani Tabrizi

Recommender: Mr. Bani Fadl Aqa Sayyid Yusuf Tabrizi, Qum



145. To: Mr. Haj Mirza Yusuf Iravani, Tehran




474

146. To: Mr. Shaykh Muhammad-Husayn Hindi Tabbati, Tibet

Recommender: Mr. Mudarris Afghani and Mr. Shaykh ‗Ali Qazvini

Scope of Authority: Financial affairs, enough for living


147. To: Mr. Haj Mirza ‗Ali Wuthuq




148. To: Mr. Sayyid Salih Musawi Anzabi Tabrizi

Recommender: Mr. Fumani and Mr. Khalkhali

Scope of Authority: Collecting as much as needed


149. To: Aqa Shaykh ‗Ali Hindi Tabbati, Tibet

Recommender: Mr. Mudarris Afghani and Mr. Shaykh ‗Ali Qazvini

Scope of Authority: Collecting as much as needed for the living


150. To: Hujjat al-Islam Mr. Haj Mirza Muhammad Tabibzadeh, Isfahan

Recommender: Aqa Sayyid Muhammad-‗Ali Abtahi



151. To: Mr. Sayyid Muhammad Imam Shushtari, Shushtar

Recommender: Aqa Sayyid Jafar Jaza‘iri and Aqa Sayyid Hasan Imam

Scope of Authority: Enough for living


152. To: Mr. Haj Shaykh Husayn Dawlatabadi

Recommender: Mr. Shaykh Muhammad-Baqir and Mr. Shaykh Ramadan-

‗Ali Rida‘-i



153. To: Aqa Mirza ‗Ali Katibi Marandi, Najaf


Scope of Authority: Financial affairs, delivering the rest

475


154. To: Mr. Haj Sayyid Ahmad Guhari Khorasani

Recommender: Mr. Rasuli and Mr. Ardakani, Shemiran



155. To: Aqa Sayyid ‗Ali Hashimi Bojnurdi

Recommender: Mr. Rabbani Amlashi and Mr. Shaykh Muhammad Sadiq

Tehrani

Scope of Authority: Enough for living, delivering the remainder


156. To: Mr. Mirza Husayn ‗Ilmi

Recommender: Aqa Mirza ‗Abu‘l-Fadl Khwansari and Mr. Dhul-Faqari



157. To: Mr. Shaykh Mahdi Kazimi, Khorramshahr

Recommender: Mr. Qa‘imi, Abadan



158. To: Aqa Shaykh Muhammad Kazim Mahamidi

Recommender: Aqa Sayyid ‗Abbas, also renowned himself



159. To: Aqa Shaykh Muhammad-‗Ali Nurbala‘i, Yazd

Recommender: Permission from Mr. Khwansari et al.



160. To: Aqa Sayyid Muhammad Tahajjudi Save‘i




161. To: Aqa Shaykh ‗Ali-Muhammad Samadi Shirazi

476

Recommender: Aqa Shaykh Muhammad-Baqir Rida‘i



162. To: Mr. Haj Sayyid Mujtaba Mir-Sadiqi, Zanjan

Recommender: Aqa Mirza Baqir Zanjani and Mr. Milani‘s permission

Scope of Authority: Financial affairs, collecting enough for living,

delivering the remainder—on the margin of Mr. Milani‘s permission


163. To: Aqa Sayyid Muhammad Musawi Kho‘eini

Recommender: Aqa Shaykh Ahmad Muntaziri and Dhu‘l-Faqari



164. To: Mr. Haj Sayyid Muhammad Rida ‗Alawi




165. To: Aqa Sayyid Mahdi Jamarani, Jamaran

Recommender: Mustafa and Mr. Said Tehrani



166. To: Mr. Shaykh ‗Ali-Bakhsh Afghani

Recommender: Mr. Mudarris and Mr. Shaykh Ghulam-Husayn Tawassuli,

the Afghanis

Scope of Authority: Financial affairs, collecting for living


167. To: Mr. Shaykh Muhammad Husayn Ghadiri



delivering the remainder


168. To: Haj Sayyid Mahdi Fasih Shirazi, Tehran

Recommender: Messrs. Shiraziyan, al-Mar‗ashiyan and ar-Radawi

477


delivering two-thirds


169. To: Aqa Sayyid Kazim Dehdashti, Abadan

Recommender: Mr. Sani‗i

Scope of Authority: Financial affairs, permitted to collect and delivering

two-thirds


—Apparently sent to Qum up to here—

170. To: Mr. Haj Shaykh ‗Abbas Mashkuri, Shemiran

Recommender: Mr. Haj Shaykh Husayn Mashkuri and Aqa Sayyid Kazim

Mar‗ashi

Scope of Authority: Financial affairs, permitted to collect and deliver two-

thirds


171. To: Aqa Sayyid Muhammad-Madad Qa‘ini, Mashhad

Recommender: Mr. Khalkhali, Najaf

Scope of Authority: Financial affairs, delivering a half of the two Shares


172. To: Mr. Sayyid Mustafa Ahmadi Varamini, Qum

Recommender: Mr. Sotudeh and Mr. Mu‘min Qummi



173. To: Mr. Haj Shaykh ‗Abdullah Quchani

Recommender: Mr. Haj Sayyid Muhammad Qa‘ini Mr. Haj Shaykh

Ramadan-‗Ali Quchani



174. To: Mr. Mirza Yahya Wahidi Mehrjerdi




478

175. To: Mr. Haj Sayyid Mahmud Hashimi ‗Aligudarzi




176. To: Mr. Haj Shaykh ‗Abbas Ghaybi Shahraki Yazdi




177. To: Mr. Haj Shaykh Muhammad-Taqi Shari‗atmadari, Tehran

Recommender: Mr. Ishraqi and Aqa Muhsin Muhaddithzadeh Qummi



178. To: Mr. Haj Shaykh ‗Ali Mawaddat, Najaf

Recommender: Aqa Sayyid ‗Abbas Yazdi Mr. Karimi Mazandarani

Scope of Authority: Financial affairs, enough for the living


179. To: Aqa Shaykh‗Abbas Farrukhi

Recommender: Mr. Haqqshenas from Jahrom and his son (apparently)

Scope of Authority: Financial affairs, enough for the living


180. To: Aqa Sayyid Mahdi Makki Kashani, Kashan

Recommender: Aqa Shaykh Husayn Rahi and Mr. Muslimi Kashaniyan



181. To: Aqa Sayyid Mahdi Hijazi, Isfahan

Recommender: Aqa Shaykh Husayn-‗Ali Muntaziri



182. To: Aqa Shaykh Muhammad ‗Alimi Semnani, Semnan

Recommender: Mr. Ashtiyani Danesh and Mr. Fadil Hamedani


479


183. To: Mr. Haj Shaykh Muhammad-‗Ali Nurullahi, Shahrekord

Recommender: Aqa Shaykh Husayn-‗Ali Muntaziri and Haj Aqa Husayn

Khadimi



184. To: Aqa Shaykh ‗Azizullah Khushvaqt, Tehran

Recommender: Aqa Shaykh Jawad Karbala‘i, Aqa Sayyid Muhammad-‗Ali

Tehrani



185. To: Aqa Shaykh Jawad Mahamidi, Qum

Recommender: Aqa Sayyid Jafar Karimi and Aqa Shaykh Kazim

Mahamidi



186. To: Mr. Haj Sayyid Nasir Abtahi, Tehran

Recommender: Mr. Haj Sayyid ‗Ali Khalkhali and his son



187. To: Aqa Nuruddin Muqaddas

Recommender: Aqa Shaykh Ahmad Zahid and Aqa Shaykh Mahdi Sultani

Scope of Authority: Financial affairs, living expenses, delivering the

remainder


188. To: Aqa Shaykh Hasan Yazdani

Recommender: Aqa Shaykh Mahmud Gharawi and Aqa Shaykh ‗Abdul-

‗Ali


remainder


189. To: Mr. Shaykh Fathullah Behbahani, Najaf

480

Recommender: Aqa Shaykh Mujtaba Lankarani


remainder


190. To: Aqa Shaykh ‗Abdurrahman Fiqhi, Najaf

Recommender: Mr. Mir-‗Abdul-‗Azimi and Mr. Kha‘ifi



191. To: Aqa Sayyid Diya Ruhani Rudsari

Recommender: Mr. Mir-‗Abdul-‗Azimi, Mr. Muhammadi and Mahfuzi,

Qum



192. To: Aqa Shaykh Muhammad Husayn Imla‘i

Recommender: Mr. Karrubi and Mr. Kiyani



193. To: Aqa Shaykh ‗Ali Kho‘eini, Najaf

Recommender: Mr. Ridwani Khomeini and Mr. Qadiri



194. To: Mr. Haj Shaykh Muhammad Hasan Khyaraji Thiqat al-Islam

Recommender: Aqa Sayyid Nasrullah Mustanbit and Aqa Shaykh

Muhammad-Rida Burujerdi



195. To: Aqa Shaykh Faydullah Dara‘i, Murawwij al-Ahkam

Recommender: Mr. Karimi and Aqa Shaykh Mahmud Panahandeh



196. To: Aqa Shaykh ‗Abdun-Nabi Sulaymani, Murawwij al-Ahkam

Recommender: Mr. Karimi and Mr. Mahammadi

481

Scope of Authority: Financial affairs, enough for the living expenses


197. To: Thiqat al-Islam wal-Muslimin, Haj Aqa Murtada Tehrani (son of

the late Aqa Shaykh ‗Abdul-‗Ali)




198. To: Thiqat al-Islam, Aqa Sayyid Muhammad Jaza‘iri

Recommender: Aqa Sayyid Jafar Jaza‘iri and Aqa Sayyid Hasan Imam

Scope of Authority: Financial affairs, the two Shares, enough for the living


199. To: Thiqat al-Islam, Mr. Haj Shaykh Mahdi Najafi, Rafsanjan

Recommender: Messrs. Akhawan Mar‗ashi

Scope of Authority: Financial affairs, delivering the remainder of the living

expenses


200. To: Thiqat al-Islam, Mr. Haj Sayyid Jawad Mudarrisi, Yazd

Recommender: Mr. Sayyid ‗Abbas Khatami, and Mr Shaykh Ghulam-Rida

Yazdi

Scope of Authority: Financial affairs, delivering the remainder of the living

expenses


201. To: Hujjat al-Islam, Mr. Haj Sayyid Mahdi Ruhani Qummi


Scope of Authority: Financial affairs, delivering a half of the two Shares


202. To: Thiqat al-Islam, Mr. Haj Sayyid Muhammad-Rida Mahmudi

Golpaygani, Shahriyar


Scope of Authority: Financial affairs, spending the remainder in the

religious ways


482

203. To: Murawwij al-Ahkam, Mr. Haj Sayyid Ahmad Du‗a‘i Yazdi, Yazd

Recommender: Mr. Khalkhali and Aqa Sayyid ‗Abbas Khatami



204. To: Thiqat al-Islam, Mr. Shaykh Muhammad Ibrahim Bahr al-‗Ulumi

Khwansari Mirkhani—in the Air Force

Recommender: Well-known to me

Scope of Authority: Financial affairs, reckoning, delivering the remainder


205. To: Thiqat al-Islam, Mr. Haj Mir Sayyid Muhammad Abtahi Sedehi,

Tehran

Recommender: Messrs. Akhawan Mar‗ashi bore witness that a group of

trustees bore witness about him.

Scope of Authority: Financial affairs, reckoning, delivering the remainder


206. To: Thiqat al-Islam, Aqa Shaykh Ahmad Masumi Tehrani

Recommender: Mr. Ridwani and Mr. Halimi



207. To: Murawwij al-Ahkam, Mr. Sayyid Hasan Naqawi

Recommender: Aqa Shaykh ‗Abdullah Tehrani



208. To: Thiqat al-Islam, Mr. Haj Mirza Muhammad Husayn Danesh,

Zhaleh Square Mosque

Recommender: Aqa Mirza ‗Abul-Qasim Danesh



209. To: Murawwij al-Ahkam, Aqa Shaykh Muhammad Hikmat

Recommender: Mr. Madani and Mr. Ridwani



483

210. To: Thiqat al-Islam, Mr. Rida Golesorkhi Kashani

Recommender: Mr. Halimi and Mr. Mas‗udi Khomeini



211. To: Thiqat al-Islam, Aqa Shaykh Rida ‗Andalib…1 Gilani

Recommender: Mr. Sayyid ‗Abdul-Ghani Eshkevari, Mr. Sayyid Hadi

Musawi



212. To: Mr. Thiqat al-Islam, Haj Mirza Muhammad Anwari Yazdi

Recommender: Aqa Sayyid ‗Abbas and Aqa Shaykh Ghulam-Rida Yazdi



213. To: Murawwij al-Ahkam, Mr. Haj Sayyid Mahdi Subhani Qummi

Recommender: The Ansari Qummi brothers [akhawan]

Scope of Authority: Financial affairs, portions of the Shares enough for the

living expenses

Date:

214. To: Thiqat al-Islam, Mr. Haj Mirza Yadullah Khoda‘i—in Shahr-e Rey

Recommender: Aqa Shaykh Muhammad-Rida Borujerdi, Mr. Angaji, son of

the late Aqa Sayyid Mahdi



215. To: Murawwij al-Ahkam, Mr. Haj Ahmad Naqibzadeh—in Mahan

Recommender: Messrs. Akhawan Mar‗ashi, et al.


Date:

216. To: Thiqat al-Islam, Haj Aqa Husayn Burqi‗i Qummi



Date:

1 There is a word here which is illegible.

484

217. To: Thiqat al-Islam, Ha adili Ishtahardi



Date:

218. To: Thiqat al-Islam, Haj Sayyid Fadlullah Zaki

Recommender: Aqa Sayyid ‗Abbas Yazdi and Mr. Sayyid Husayn

Mutahhari Yazdi


Date:

219. To: Murawwij al-Ahkam, Mr. Sayyid Jafar Qadawi Tehrani

Recommender: …1


Date: 11, 1388 AH

220. To: Thiqat al-Islam, Mr. Haj Sayyid Husayn Hashtrudi



Date:

221. To: Murawwij al-Ahkam, Mr. Haj Sayyid Jafar Husayni Yazdi, Qum

Recommender: Mr. Fakur and Aqa Sayyid ‗Abbas Yazdi

Scope of Authority: Financial affairs, delivering the remainder to the

specified places


222. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad-Taqi Rida‘i Fumani

Recommender: Mr. Kiyani, Mr. Mir ‗Abdul-‗Azimi


Date: …2

223. To: Thiqat al-Islam, Mr. Sayyid Muhammad Musawi Khu‘i, Khuy

Recommender: Mr. Haj Sayyid ‗Ali Angaji and Mustfa


Date:

1 The recommender is not mentioned in the original. 2 Imam Khomeini‘s entry has no date.

485

224. To: Thiqat al-Islam, Mr. Haj Shaykh ‗Ali Aqa Siddiqi Qazvini, Tehran

Recommender: Aqa Sayyid Musa Zar-Abadi


Date:

225. To: Hujjat al-Islam, Mr. Shaykh Muhammad-Husayn Wasi‗i Qa‘ini,

Tehran

Recommender: Mr. Sayyid Muhammad Qa‘ini and permissions from the

prominent „ulama


Date:

226. To: Murawwij al-Ahkam and Mr. Shaykh ‗Isa

Recommender: Mr. Sayyid Muhammad Hashimi, Mr. Sayyid Murtada

Firuzabadi and some others

Scope of Authority: Collecting the Shares enough for living delivering the

remainder to the „ulama


227. To: Thiqat al-Islam, Mr. Haj Sayyid Mahdi Hijazi Shahreda‘i

Recommender: Mr. Shaykh Ramedan-‗Ali and Shaykh Muhammad Baqir

Isfahani



228. To: Murawwij al-Ahkam and Shaykh ‗Ali-Asghar Faqihi Khyaraji,

Qazvin

Recommender: Akhawan Mar‗ashi (Mar‗ashi brothers)

Scope of Authority: Living, delivering the remainder


229. To: Murawwij al-Ahkam and Aqa Shaykh Husayn-‗Ali Muhammadi

Recommender: Mr. Shaykh Mahmud Gharawi and Aqa Shaykh Hasan

Yazdani

Scope of Authority: Deducting living expenses


230. To: Murawwij al-Ahkam, Mr. Haj Shaykh Mahdi Sahhafi Ravandi

Recommender: Mr. Muslimi and Mr. Madani Kashani

486

Scope of Authority: Deduction of living expenses, delivering the remainder.


231. To: Thiqat al-Islam, Mr. Haj Sayyid Ahmad Tehrani, Tehran

Recommender: Aqa Nizam Qomshe‘i and Mr. Haj Aqa Nasrullah

Shahabadi

Scope of Authority: Delivering half, financial affairs


232. To: Thiqat al-Islam, Aqa Sayyid Muhammad Husayn Masumi

Eshkevari, Gilan…1

Recommender: Mr. Muhammadi and Mr. Mahfuzi

Scope of Authority: Financial affairs, delivering two-thirds and maybe

financial affairs


233. To: Hujjat al-Islam, Mr. Sayyid Muhammad Najafi

Recommender: …2



234. To: Thiqat al-Islam, Aqa Sayyid Dhabihullah Mutahhari, Chalus

Recommender: Mr. Muhammadi, Mr. Gerami, and Mr. Mahfuzi



235. To: Murawwij al-Ahkam, Mr. Shaykh Hasan Jafari—Kang, Shahr-e

Babak

Recommender: Aqa Shaykh Muhammad Yazdi



236. To: Murawwij al-Ahkam, Mr. Shaykh Husayn Zarandi

Recommender: Mr. Khosrushahi and Mr. Haj Akhund



1 There is a word here which is illegible. 2 Imam Khomeini‘s entry has no recommender.

487

237. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad-Sadiq Karimiyan,

Kermanshah

Recommender: Mr. Khosrowshahi and Mr. Haj Akhund



238. To: Murawwij al-Ahkam, Mr. Haj Sayyid Husayn Hujjat, Qum

Rommender: Known to me



239. To: Murawwij al-Ahkam, Mr. Aqa Shaykh Mahdi Karrubi

Recommender: Known to me



240. To: Thiqat al-Islam, Aqa Shaykh ‗Ali-Akbar Mas‗udi


Scope of Authority: Financial affairs, delivering two-thirds (a second copy)


241. To: Rukn al-Islam, Aqa Shaykh Muhammad Rahmat Sirjani

Recommender: The wrting by a number of „ulama, Mr. Hakim‘s signature

in permission



242. To: Murawwij al-Ahkam, Aqa Shaykh ‗Abbas-‗Ali

Recommender: Mr. Qa‘imi



243. To: Murawwij al-Ahkam, Sayyid Mahdi Mir Sharifi Golpaygani,

Tehran

Recommender: Mr. Shaykh Muhammad Muzaffari, Mr. Shaykh

‗Abdolkhaliq Qazvini and Mr. Shaykh Muhammad Ayazi



488

244. Aqa Shaykh Muhammad-Rida Muhami Mashhadi is granted

permission.1

245. To: Murawwij al-Ahkam, Mr. Haj Shaykh Ghulam-Rida Karimi Yazdi

Recommender: Aqa Sayyid ‗Abbas Yazdi and Aqa Shaykh ‗Ali-Asghar

Muslimi



246. To: Thiqat al-Islam, Aqa Kamal Faqih-Imani

Recommender: Aqa Shaykh Muhammad Hasan Safi and Aqa Shaykh

Muhammad-‗Ali Abtahi



247. To: Murawwij al-Ahkam, Mr. Sayyid Husayn Musawi, Khomein

vicinity

Recommender: Mr. Abu Talibi quoting some others, Mr. Hakim‘s signature



248. To: Thiqat al-Islam, Mr. Mirza Muhammad-‗Ali ‗Alimi

Recommender: Messrs. Shaykh ‗Abdul-Husayn Mansurian and Shaykh

Muhammad-Taqi Nasiri Semnani

Scope of Authority: Financial affairs, delivering after spending


249. To: Thiqat al-Islam, Aqa Sayyid ‗Ali Yaman Zaki, Yazd

Recommender: Messrs. Aqa Sayyid ‗Abbas Yazdi and Aqa Sayyid Husayn

Mutahhari



250. To: Thiqat al-Islam, Mr. Sayyid ‗Abdul-Ghani Husayni Eshkevari

Recommender: Messrs. Aqa Sayyid Mujtaba Rudvari

Scope of Authority: Financial affairs, delivering the remainder, a half of

Sadat‘s Share


1 Such is the entry itself of Imam Khomeini.

489

251. To: Hujjat al-Islam, Aqa Mirza Sadruddin Ha‘iri, Shiraz

Recommender: Renowned



252. To: Thiqat al-Islam Mr. Shaykh ‗Ali-Ahmad Gushe‘i

Recommender: Mr. Sattari and Aqa Shaykh Muhammad-Husayn Zamani



253. To: Rukn al-Islam Aqa Shaykh Muhammad Muzaffari ‗Irfani Afghani




254. To: Thiqat al-Islam, Mr. Haj Mirza ‗Abdullah Shahidi Qazvini

Recommender: Mr. Haj Mirza Qawam Bishnu‘-i and Aqa Shaykh

Muhammad Muzaffari



255. To: Thiqat al-Islam, Aqa Sayyid ‗Abul- Hasan Hukmi, Saveh

Recommender: Aqa Shaykh Sadiq Khalkhali and Mr. Mutahhari



256. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad ‗Aba‘i Khorasani

Recommender: Aqa Sayyid Taqi Bakhtiyari and Aqa Sayyid Majid Iravani



257. To: Thiqat al-Islam, Aqa Sayyid Mahdi Pishnamazi, Sari

Recommender: Mr. Karimi, Aqa Shaykh Mahmud Muhaqqiq



258. To: Hujjat al-Islam, Mr. Haj Mir Sayyid Hasan Ahmadi Isfahani (son-

in-law of the late Mr. Shahabadi)

490

Recommender: Mr. Haj Aqa Nasir Shahabadi, also known to me



259. To: Hujjat al-Islam, Mr. Haj Aqa Diya‘uddin Astarabadi


Scope of Authority: Financial, a half

Date: Rabi‗ ath-Thani 1388 AH

260. To: Hujjat al-Islam, Mr. Haj Sayyid ‗Ali Rida Mudarrisi




261. To: Thiqat al-Islam, Mr. Sayyid Muhammad-Rida Kashfi Tehrani




262. To: Murawwij al-Ahkam, Aqa Shaykh Mahmud ‗Abidi, Khalkhal

Recommender: Aqa Shaykh Sadiq Khalkhali

Scope of Authority: Financial, the remainder


263. To: Hujjat al-Islam wal-Muslimin, Mr. Haj Shaykh Ismail Japolqi,

Tehran




264. To: Thiqat al-Islam, Aqa Sayyid Mustafa Kashmiri Safari, Kashmir,

Bedon Gam, Shari‗atabad1

Recommender: Mr. Khalkhali, Aqa Sayyid Muhammad Mukhtar-Shahi and

Aqa Shaykh Husayn Kashmiri



265. To: Thiqat al-Islam, Aqa Sayyid Muhammad-Baqir Kashmiri, Kashmir

1 It is the recipient‘s address.

491

Recommender: Mr. Khalkhali, Mr. Haj Shaykh Husayn Kashmiri and Aqa

Sayyid Mukhtar-Shahi

Scope of Authority: Financial, delivering a half of the blessed Share


266. To: Hujjat al-Islam Mr. Haj Sayyid Fakhruddin Afqahi Bardari,

Sabzevar

Recommender: Aqa Sayyid ‗Abdul-Ala Sabzevari and his son

Scope of Authority: Financial, delivering a half of the blessed Share


267. To: Thiqat al-Islam, Aqa Sayyid ‗Ala‘iddin ‗Alawi Taleqani




268. To: Murawwij al-Ahkam, Aqa Shaykh ‗Ali Awsati Tehrani

Recommender: Mr. Haj Sayyid Ahmad Zanjani and Mr. Budala Qummi

Scope of Authority: Financial, living expenses (permission granted on the

margin of Mr. Zanjani‘s permission, Qum)


269. To: Thiqat al-Islam, Mr. Haj Shaykh Ghulam-‗Ali Kumari, Tehran

Recommender: Aqa Mirza ‗Ali Gharawi Tabrizi, also renowned


Date: Jamadi al-Awwal salkh,1 1388 AH

270. To: ‗Imad al-Alam al-Islam, Aqa Shaykh Husayn Husaynpur, Mashhad

Recommender: Aqa Shaykh Mustafa Ashrafi and Mr. Shaykh Muhammad-

Husayn



271. To: Hujjat al-Islam, Mr. Haj Shaykh Muhammad-Sadiq Tehrani


Scope of Authority: My proxy in Qum


1 Salkh: Last day of any lunar month which has 30 days.

492

272. To: Thiqat al-Islam, Mr. Haj Shaykh Mustafa Fattahi, Tehran

Recommender: Mr. Jalali Khomeini and Haj Sayfullah‘s son

Scope of Authority: Financial, delivering two-thirds


273. To: Thiqat al-Islam, Mr. Haj Shaykh ‗Abdur-Rahim Sadiqi,

Mazandaran

Recommender: Aqa Shaykh Muhammmad-Taqi Muttaqi and Aqa Sayyid

Muhammad-‗Ali Tehrani



274. To: Mr. Murawwij al-Ahkam, Sayyid Muhsin Ahmadi, Abadan

Recommender: Mr. Rasti and Mr. Ridwani

Scope of Authority: Financial, as much as living expenses


275. To: Hujjat al-Islam Aqa Shaykh Muhammad-Rida Kazimi, Kermanshah

Recommender: Mr. Madani and Mr. Khaz‗ali



276. To: Murawwij al-Ahkam, Aqa Shaykh Hadi Quds

Recommender: Mr. Lahuti



277. To: Murawwij al-Ahkam, Mr. Sayyid Musa Bani-Taba

Recommender: Aqa Sayyid Muhammad-Husayn Tabataba‘i Borujerdi and

some others



278. To: Murawwij al-Ahkam, Mr. Shaykh Qudratullah Sadiqi

Recommender: Aqa Shaykh ‗Abdul-‗Ali, et al.



279. To: Murawwij al-Ahkam, Mr. Shaykh Haj Aqa Rida Bani-Taba

493

Recommender: Many such as Mr. Rasuli, Aqa Shaykh Mahmud Khadimi


Date: Rajab [1388 AH]

280. To: Mr. Haj Sayyid Yadullah Sharbiyani

Recommender: Mr. Jalali Khomeini


Date: salkh1

281. To: Hujjat al-Islam, Aqa Shaykh Yusuf Ahmadi Hamedani, living in

Qorveh, Hamedan




282. To: Murawwij al-Ahkam, Mr. Shaykh Nasir-‗Ali Pakistani, living in

Kuwaitah, Pakistan

Recommender: Aqa Shaykh ‗Abdul-Latif Mawlawi, et al.

Scope of Authority: Financial, delivering to specified palces after spending


283. To: Murawwij al-Ahkam, Haj Sayyid Ismail Musawi

Recommender: Mr. Haj Aqa Ahmad Imami and Mr. Haj Aqa Kamal Faqih-

Imani

Scope of Authority: Expending on the living and delivering the remainder to

where it belongs


284. To: Murawwij al-Ahkam, Aqa Sayyid Hasan Fadil Afghani

Recommender: Mr. Mudarris Afghani and Mr. Fayyad Afghani

Scope of Authority: Financial, expending on the living and delivering the

remainder to where it belongs


285. To: Murawwij al-Ahkam, Mr. Sayyid Muhsin, Balkh area

Recommender: Mr. Tawassuli Afghani and Mr. Mudarris



1 Date of this religious permission: Last day of Rajab 1388 AH.

494

286. To: Hujjat al-Islam Mr. Haj Sayyid Yusuf Kashmiri Safawi, in Kashmir

(one of the venerable „ulama. Address: Bedon Gam, Shari‗atabad

Recommender: Mr. Khalkhali, et al.



287. To: Murawwij al-Ahkam, Aqa Sayyid Rida Muzaffari




288. To: Thiqat al-Islam, Aqa Shaykh Muhammad Kiyani-Nezhad, Qum

Recommender: Two persons from the district and …1

Scope of Authority: Financial, two-thirds


289. To: Mr. Haj Sayyid Muhammad Husayn Misbah Khorasani, one of the

congregational prayers leaders of Mashhad


Scope of Authority: Financial, two-thirds


290. To: Thiqat al-Islam al-Waizin, Haj Aqa ‗Ali Mu‗tadid al-Waizin




291. To: Thiqat al-Islam, Aqa Mirza Muhsin Tehrani Khorasani (son of Mr.

Haj Shaykh Abul-Fadl)




292. To: Murawwij al-Ahkam, Aqa Rida Muqaddasi Mahallati

Recommender: Aqa Taha Muqaddasi

Scope of Authority: Financial, delivering the remainder


1 Imam Khomeini‘s entry remains incomplete.

495

293. To: Thiqat al-Islam, Aqa Haj Mirza Baqir Aqa Bostanabadi, Tabriz

Recommender: Mr. Tawhidi and Mr. Nakhjavani



294. To: Murawwij al-Ahkam, Aqa Shaykh Husayn Rajabi, in Qum

Recommender: Aqa Shaykh ‗Ali-Panah and Aqa Shaykh Muhammad

Mu‘min



295. To: Thiqat al-Islam, Mr. Haj Shaykh Muhammad Husayn Muhammadi

Bujnurdi

Recommender: …1



296. To: Thiqat al-Islam, Mr. Sayyid ‗Abdul-Majid Iravani, Qum

Recommender: Mr. Haj Aqa Mujtaba Tehrani; known to me; also Aqa

Sayyid Kamal Musawi



297. To: Thiqat al-Islam, Aqa Shaykh Murtada Fahim Kermani, Qum

Recommender: Aqa Sayyid Kamal Musawi



298. To: Hujjat al-Islam, Mr. Faqih Qummi, Qum




299. To: Murawwij al-Ahkam, Aqa Sayyid Hasan Suhufi, Qum

Recommender: Mr. Mu‘min and Mr. Sayyid Mahdi Suhufi



1 The recommender is not mentioned in the original.

496

300. To: Thiqat al-Islam, Aqa Shaykh Muhammad-‗Ali Shar‗i, Qum

Recommender: …1



301. To: Thiqat al-Islam, Aqa Shaykh ‗Ali-Akbar Tuba‘i

Recommender: Mr. Sayyid Kamaluddin Musawi and Mr. Sayyid

Muniruddin

Scope of Authority: Financial affairs

Date: Shaban 1388 AH

302. To: Thiqat al-Islam, Aqa Sayyid Mahmud Musawi, author of the book,

―Index to the Four Books‖ [Fihrist-e Kutub-e Arbaah]

Recommender: Mr. Safi Isfahani and Aqa Shaykh Ghulam-Rida Baqiriyan



303. To: Hujjat al-Islam, Aqa Sayyid Mahmud Mujtahidi Sistani (brother of

Aqa Sayyid ‗Ali, living in Mashhad)

Recommender: Aqa Sayyid ‗Ali Sistani and Aqa Shaykh ‗Ali Aqa Tehrani



304. To: Murawwij al-Ahkam, Mr. Haj Sayyid ‗Abdul-‗Azim Gorgani, lives

in Minudasht, Gorgan

Recommender: Aqa Shaykh Mustafa Ashrafi and Aqa Shaykh Murtada Ashrafi



305. To: Murawwij al-Ahkam, Mr. Shaykh ‗Ali-Asghar Rizi Isfahani

Recommender: Mr. Haj Shaykh Muhammad-Baqir Natanzi, Mr. Shaykh

Ramadan-‗Ali Rida‘i



306. To: Thiqat al-Islam, Aqa Shaykh Ghulam-Rida Rahmani Hamedani


497


Scope of Authority: Finacial, the remainder


307. To: Mr. Haj Sayyid ‗Ali Ra‘isi, Gorgan

Recommender: Messrs. Mar‗ashis, the brothers



308. To: Mr. Mashhadi Sayfullah Tawalla‘i Abarqu‘i

Recommender: A number of the residents of the district

Scope of Authority: Permitted to reckon, collect; delivering and getting

receipts


309. To: Thiqat al-Islam, Aqa Shaykh Zayn al-‗Abidin Thaqafi, Mashhad

Recommender: Messrs. Ashrafis and Mr. Malayeri

Scope of Authority: Finacial, delivering the remainder


310. To: Thiqat al-Islam, Mr. Haj Sayyid ‗Abbas Mir Yunusi




311. To: Mr. Haj Nuruz-‗Ali Nuruzi Harati, Sultani Bazaar, 2nd

Floor, Haj

Mahdi Yawari Commercial Office, Tehran (Tel: 50662)

Recommender: Mr. Waizi and Mr. …1

Scope of Authority: Proxy to collect and deliver


312. To: Thiqat al-Islam, Mr. Haj Shaykh Muhammad-Jawad Mumajjad

Recommender: Mr. Haj Sayyid Kazim Mir ‗Abdul-‗Azimi and Mr. Haj Aqa

Mujtaba Rudbari

Scope of Authority: Financial; delivering two-thirds


313. To: Thiqat al-Islam, Aqa Shaykh ‗Ali-Rida Mumajjad

1 The name is incomplete in the original.

498

Recommender: Mr. Haj Sayyid Kazim Mir ‗Abdul-‗Azimi



314. To: Murawwij al-Ahkam, Aqa Shaykh ‗Ali Ghiyathi, Qum (on mission

to Amol outskirts, Mazandaran)

Recommender: Mr. Muhammadi, Mr. Gerami and Mr. Karimi



315. To: Thiqat al-Islam, Mr. Haj Sayyid Jawad Haydari, Yazd

Recommender: Mr. Waziri Yazdi, Aqa Sayyid ‗Abbas Khatami

Scope of Authority: Financial, a half (vast authority granted verbally)


316. To: Murawwij al-Ahkam, Mr. Sayyid Rida Muqaddasi Mahallati

Recommender: Aqa Taha and Mr. Ruhani and Mr. Tawassuli

Scope of Authority: Collecting the Sadat‘s Share, a part of Imam‘s Share;

delivering the rest


317. To: Thiqat al-Islam, Aqa Shaykh ‗Abdul-Khaliq Isfahani

Recommender: Mr. Haj ‗Ata‘ullah and Mr. Khosrowshahi

Scope of Authority: Financial; delivering the remainder


318. To: Thiqat al-Islam, Mr. Haj Shaykh Husayn Kermani

Recommender: Mr. Haj Mirza ‗Ali Meshkini



319. To: Murawwij al-Ahkam, Mr. Haj Sayyid Hasan Musawi Na‘ini

Recommender: Mr. Sayyid Jalal Yazdi, Mr. Haj Sayyid Husayn Fatimi

Na‘ini

Scope of Authority: Enough for living expenses, delivering the remainder


320. To: Aqa Sayyid Muhammad Musawi

499

Recommender and Date: …1

Scope of Authority: Financial affairs; the late Sayyid‘s signature in

permission,2 et al.

321. To: Thiqat al-Islam, Mr. Sayyid Jafar Mirdamadi

Recommender: Mr. Haj Shaykh ‗Abdul-‗Ali and Mr. Sadiqi

Scope of Authority: Delivering a half of Sadat‘s Share and two-thirds of the

blessed Share


322. To: Thiqat al-Islam, Mr. Shaykh Mahmud Bayani


Scope of Authority: Delivering the remainder


323. To: Thiqat al-Islam, Mr. Haj Sayyid ‗Ali Beheshti, residing in

Shahabad-e Gharb

Recommender: Mr. Sattari, Mr. Shaykh Ibrahim Borujerdi

Scope of Authority: Financial; delivering remainder of the half


324. To: Hujjat al-Islam Mr. Haj Shaykh ‗Ali-Muhammmad Nijat, resident

of Semnan

Recommender: Mr. Sabzevari and Mr. Shaykh Hasan Namazi Shahrudi

Scope of Authority: Financial; delivering reaminder of the half


325. To: Murawwij al-Ahkam, Mr. Shaykh Hasan Habibullah, Khomein

Recommender: Mr. Pasandideh

Scope of Authority: Collecting the Share, enough for the living expenses


326. To: Thiqat al-Islam Mr. Haj Mirza Muhammad Kawthari—Zhaleh

Square, Shekufeh Street

Recommender: Mr. Ishraqi

Scope of Authority: Two-thirds, financial

1 The recommender and the date are not mentioned in the original. 2 Apparently the renowned Reference Authority (marja at-Taqlid), Mr. Sayyid Abul-Hasan

Isfahani is meant.

500


327. To: Murawwij al-Ahkam, Aqa Shaykh ‗Ali-Naqi Fara‘i Zanjani, in

Qum

Recommender: Aqa Shaykh Qurban-‗Ali Dhul-Qadr



328. To: Thiqat al-Islam, Aqa Shaykh Ahmad ‗Abdul-Wahhabi


Scope of Authority: Financial, delivering a half


329. To: Murawwij al-Ahkam, Aqa Sayyid Rida Muqaddasi

Recommender: Aqa Taha Muqaddasi and Mr. Ruhani Mahallati—

apparently, as I have been told.

Scope of Authority: Recounting verbal traditions [ahadith], delivering the

remainder


330. To: Murawwij al-Ahkam, Sayyid Muhammad-Jawad Musawi

Recommender: Mr. Sadiqi and Mr. Husayni Ansari



331. To: Thiqat al-Islam, Mr. Sayyid Nasrullah Dibaji

Recommender: Mr. Haj Sayyid Ahmad Dibaji and Aqa Sayyid Muhammad-

‗Ali Shirazi



332. To: Murawwij al-Ahkam, Mr. Sayyid ‗Ali-Naqi Husayni Qazvini, in

Qum

Recommender: i and Mr. Mahfuzi, Qum

Scope of Authority: Financial, delivering half


333. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad-Taqi Nahwi

Ramsari, in Qum

501

Recommender: Mr. Muhammadi and Mr. Mahfuzi, Qum

Scope of Authority: Financial; delivering a half


334. To: Hujjat al-Islam Mr. Haj Shaykh Murtada Mutahhari Khorasani, in

Tehran



Date: Dhu‘l-Hijjah 1388 AH

335. To: Thiqat al-Islam, Mr. Haj Shaykh Ghulam-Husayn Ishraqi

Recommender: Mr. Mir ‗Abdul-‗Azimi and Aqa Mujtaba Rudbari



336. To: Hujjat al-Islam Mr. Haj Shaykh ‗Ali Aqa Tehrani—has the honor to

be in Mashhhad




337. To: Murawwij al-Ahkam, Mr. Shaykh Muhammmad-Hasan Gonabadi

Recommender: Mr. Sadiqi and Mr. Ghulami

Scope of Authority: Collecting the Share; delivering the remainder, taking it

to the specified places


338. To: Hujjat al-Islam, Mr. Haj Shaykh ‗Ali-Akbar Sadrzadeh Khorasani




339. To: Murawwij al-Ahkam, Aqa Shaykh Ghulam-Husayn Muhammmadi

Khomeini

Recommender: Mr. Ridwani



502

340. To: Hujjat al-Islam, Mr. Haj Shaykh Muhammad-Baqir Siddiqin,

Isfahan




341. To: Murawwij al-Ahkam, Aqa Shaykh Muhammad Nasiriyan Arani,

Qum

Recommender: Messrs. Aqa Mirza Husayn Nuri and Aqa adil



342. To: Murawwij al-Ahkam, Mr. Sayyid Ahmad Husayni—near

Qa‘imiyyah Mosque, Tehran

Recommender: Mr. Said Khorasani and Mr. Taleqani‘s recommendation



343. To: Thiqat al-Islam, Mr. Sayyid ‗Abdul-Karim Ardabili, resident in

Tehran




344. To: Hujjat al-Islam Mr. Haj Sayyid Muhammad-Husayn Ra‘is

Bakulangi, in Afghanistan

Recommender: A trustee

Scope of Authority: Financial; a half


345. To: His Eminence Haj Muhammad-Mahdi Fadl Mashhadi—Saray-e Haj

Mulla ‗Ali, Tehran

Recommender: …1

Scope of Authority: He is granted the permission to act as proxy in Tehran,

collecting religious payments.



503

346. To: Murawwij al-Ahkam, Mr. Haj Sayyid Muhammad-Rida Beheshti-

Nezhad

Recommender: Mr. Haj Sayyid Jalal Tahiri, Mr. Haj Sayyid Muhammad

Scope of Authority: Financial; a half of Sadat‘s [Share]; two-thirds of

Imam‘s [Share]


347. To: Thiqat al-Islam, Mr. Shaykh Ramadan Zamani Najafabadi, in

Shahr-e Rey

Recommender: Mr. Ghayuri and Mr. Zamani



348. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad Ashrafi Isfahani

Recommender: Mr. Haj Aqa ‗Ata‘ullah, Mr. Haj Shaykh ‗Abdul-Jawad

Scope of Authority: Financial; expending on living


349. To: Murawwij al-Ahkam, Mr. Shaykh Mahmud Maliki

Recommender: Mr. Haj Aqa ‗Ata‘ullah, quoting Mr. Haj Shaykh ‗Abdul-

Jawad

Scope of Authority: Financial; expending on living


350. To: Thiqat al-Islam, Mr. Sayyid Muhammad-Baqir Muballigh

Recommender: Aqa Muhammad Fadil and Aqa Shaykh Yahya Ansari

Scope of Authority: Financial affairs


351. To: Hujjat al-Islam Aqa Shaykh ‗Abdur-Rahim Rabbani


Scope of Authority: Financial; permitted to expend


352. To: Murawwij al-Ahkam, Mr. Haj Sayyid Jalil Najafi Yazdi

Recommender: Mr. Haj Shaykh Jawad Karbala‘i and Mr. Khatami

Scope of Authority: Financial; living expenses


504

353. To: Thiqat al-Islam, Mr. Haj Shaykh Yaqub Waizi—a religious teacher

in Mashhad and congregational prayers leader [imam]

Recommender: Messrs. Ashrafi brothers



354. To: Murawwij al-Ahkam, Mr. Haj Shaykh Nuruddin Waizi

Recommender: Mr. Khatami and Aqa Shaykh Kazim Mahamidi



355. To: Thiqat al-Islam, Haj Aqa Kamal Murtadawi—one of the

congregational prayer leaders in Tehran




356. To: Thiqat al-Islam, Mr. Haj Sayyid Nuruddin Abhari—a

congregational prayer leader in Tehran (son of Mr. Abhari)

Recommender: Mr. Abhari and Mr. Sadiqi



357. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad Lashkari

Recommender: Haj Aqa Bozorg ‗Alawi Qazvini and Mr. Barikbin

Scope of Authority: Reckoning for the belivers and delivering a half


358. To: Thiqat al-Islam, Aqa Sayyid Muhammad Hadi Shari‗at Afghani

Recommender: Messrs. Muslimi and Du‗a‘i

Scope of Authority: Financial; a half of the Share


359. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad-Ibrahim Khalili

Afghani

Recommender: Messrs. Mudarris and Fayyad Afghani

Scope of Authority: Financial; delivering the remainder to seminaries


505

360. To: Hujjat al-Islam Aqa Shaykh Ibrahim Rabbani—a congregational

prayer leader and Islamic teacher in Birjand

Recommender: Messrs. Muslimis, Aqa Shaykh Yusuf Jafarzadeh and Aqa

Shaykh ‗Ali Qazvini



361. To: Thiqat al-Islam, Aqa Shaykh ‗Abbas ‗Abbas-Nezhad Birjandi

Recommender: Mr. Shahabadi, Mr. Ashrafi



362. To: Murawwij al-Ahkam, Mr. Haj Shaykh ‗Abdullah Shafi‗i

Recommender: Mr. Haj Sayyid Asadullah Eshkevari



363. To: Thiqat al-Islam, Mr. Haj Sayyid Kazim Mir ‗Abdul-‗Azimi




364. To: Thiqat al-Islam, Aqa Sayyid Muhammad Musawi Neyshaburi

Recommender: Aqa Shaykh Husayn Ansari Khorasani, Mr. Marvi

Khorasani



365. To: Thiqat al-Islam, Mr. Haj Shaykh Muhammad-Baqir Nasiri

Dawlatabadi

Recommender: „ulama‘s permission; also renowned



366. To: Thiqat al-Islam, Mr. Shaykh Abul-Qasim Mudabbiri Yazdi

Recommender: Aqa Sayyid ‗Abbas, Aqa Sayyid Jawad Haydari



506

367. To: Thiqat al-Islam, Mr. Haj Sayyid Mahdi Imami Sedehi

Recommender: Mr. Mahdawi Isfahani and Mr. Sultani Borujerdi



368. To: Thiqat al-Islam, Mr. Haj Shaykh ‗Abbas-‗Ali Muqaddasi

Recommender: Aqa Shaykh Muhammad Husayn Kushki and Haj Shaykh

Hamzah



369. To: Thiqat al-Islam, Mr. Haj Sayyid Hasan Mudarrisi (son of the late

Sayyid Abul-Qasim Yazdi), in Tehran

Recommender:



370. To: Murawwij al-Ahkam, Aqa Sayyid Hasan Ismailiyan Najafabadi

Recommender: Mr. Kiyani and Mr. Baqiri



371. To: Thiqat al-Islam, Aqa Shaykh Hasan Namazi Khorasani




372. To: Thiqat al-Islam, Haj Aqa Murtada Mahdawi (brother of Mr.

Mahdawi Isfahani)

Recommender: Aqa Shaykh Muhammad-Baqir and Mr. Shaykh Ramadan-

‗Ali Rida‘i

Scope of Authority: Financial; two-thirds


373. To: Thiqat al-Islam, Mr. Haj Sayyid Muhammad-Taqi Bakhtiyari


Scope of Authority: Financial; the remainder


507

374. To: Murawwij al-Ahkam, Haj Aqa Rida Mahdawi (brother of Mr.

Mahdawi)

Recommender: Mr…1

Scope of Authority: Financial; delivering one-half of the Sadat‘s (Share),

two-thirds of the Imam‘s Share


375. To: Thiqat al-Islam, Mr. Haj Sayyid Muhammad-‗Ali Husayni Tehrani

Lalehzari




376. To: Thiqat al-Islam, Mr. Haj Shaykh Murtada Ashrafi, Shahrud

Recommender: …2



377. To: Thiqat al-Islam, Mr. Haj Sayyid Ismail Sajjadi Tabrizi—The

mosque near Imamzadeh Zayd (a Saint‘s shrine), Tehran

Recommender: Messrs. Mar‗ashi brothers



378. To: Thiqat al-Islam, Aqa Sayyid Muhammad-Rida Saidi Khorasani,

Shahbaz, Ghiyathi, Imam Mosque No. 7, Tehran




379. To: Sulalat as-Sadat, Haj Sayyid Kazim Samadani Tabrizi

Recommender: Mr. Mu‘min and Mr. ‗Ali Taha—both Qummi

Scope of Authority: For the living expenses


380. To: Thiqat al-Islam, Aqa Sayyid Ibrahim Hijazi Khorasani

1 The recommender is not mentioned in the original. 2 The recommender is not mentioned in the original.

508

Recommender: Mr. Khakhali and Mr. Shahabadi



381. To: Murawwij al-Ahkam, Mr. Haj Shaykh Ibrahim Qazvini, Tehran

Recommender: Mr. Haj Sayyid Murtada and Haj Sayyid Muhsin Khalkhali



382. To: Murawwij al-Ahkam, Mr. Haj Shaykh ‗Abbas Marandi, Tehran

Recommender: Mr. Rasuli and Mr. Haj Sayyid Muhsin Khalkhali



383. To: Murawwij al-Ahkam, Mr. Sayyid Ahmad Hamidi

Recommender: Mr. Shaykh ‗Abdul-Husayn and Mr. Shaykh Muhammad-

Taqi Khorasani

Scope of Authority: Financial; enough for the living


384. To: Sayyid al-Alam, Mr. Sayyid Ahmad Najafi

Recommender: Messrs. Quchanis, the father and the son

Scope of Authority: Financial; delivering a third


385. To: Murawwij al-Ahkam, Mr. Haj Sayyid Baqir Musawi

Recommender: Aqa Shaykh Abul-Qasim Ruhani and Aqa Sayyid

Muhammad Jajromi

Scope of Authority: Financial; living expenses and delivering the remainder


386. To: Murawwij al-Ahkam, Mr. Haj Shaykh Yadullah Pur-Hadi

Najafabadi, resident in Ahwaz




387. To: Murawwij al-Ahkam, Aqa Sayyid Abul-Fadl Sajjadi, Qum

Recommender: Mr. Shaykh Muhammad-Taqi Sotudeh and Mr. Mu‘min

509



388. To: Murawwij al-Ahkam, Mr. Shaykh ‗Ali-Akbar Firuzkuhi, in

Firuzkuh

Recommender: Mr. Fakur, Mr. Karimi



389. To: Murawwij al-Ahkam, Mr. Haj Shaykh Muhammad-Rida

Mahdizadeh, in Najafabad

Recommender: Mr. ‗Irfaniyan and Mr. Judi

Scope of Authority: Financial; enough for living expenses


390. To: Murawwij al-Ahkam, Mr. Shaykh Ramadan-‗Ali Mu‗allimi,

Mazandaran

Recommender: Mr. Karimi

Scope of Authority: Financial; enough for living expenses


391. To: Murawwij al-Ahkam, Mr. Shaykh Muslim Darab Ardebili

Recommender: Mr. Haj Sayyid Kazim Sarabi and Aqa Shaykh Shafi‗ Judi



392. To: Murawwij al-Ahkam, Aqa Sayyid Husayn Abtahi Golpaygani, in

Tehran

Recommender: Mr. Batha‘i Golpaygani and someone else



393. To: Murawwij al-Ahkam, Mr. Haj Shaykh Jafar Muhajirani Hamedani


Scope of Authority: Financial; as much as the expenses


394. To: Murawwij al-Ahkam, Sayyid Asadullah Musawi Khorasani

Recommender: Mr. Sayyid Ahmad Najafi

510

Scope of Authority: Enough for living expenses


395. To: Hujjat al-Islam Mr. Shaykh Muhammad-Taqi Dawudi Shahrudi

Recommender: Aqa Shaykh Mustafa Ashrafi and Haj Aqa Nasrullah

Shahabadi

Scope of Authority: A half


396. To: Thiqat al-Islam, Aqa Sayyid Nuruddin Tahiri Shirazi

Recommender: Mr. Rasuli; also renowned

Scope of Authority: A third; financial


397. To: Hujjat al-Islam Aqa Sayyid Husayn Budala‘ Qummi


Scope of Authority: The late Mr. Sayyid ‗Abdul-Hadi‘s (r) signature in

permission


398. To: Thiqat al-Islam, Mr. Haj Sayyid Husayn Mahdawi Ardakani,

Isfahan

Recommender: Mr. Safi and Messrs. Mar‗ashis



399. To: Murawwij al-Ahkam, Mr. Sayyid Muhammad-Baqir Dorche‘i

Recommender: Mr. Sayyid Ahmad Musawi Jezini and Mr. Haj Mirza ‗Ali-

Asghar Harandi

Scope of Authority: Collecting enough for living expenses


400. To: Murawwij al-Ahkam, Mr. Shaykh Husayn-‗Ali Dawari Isfahani

Recommender: Mr. Khadimi Isfahani and Mr. Mahdawi Isfahani

Scope of Authority: Collecting enough for living expenses


401. To: Hujjat al-Islam Mr. Haj Sayyid Ahmad Mamaqani, Tehran


511



402. To: ‗Umdat al-Islam, Mr. Sayyid ‗Ali Mihri (son-in-law of Mr. Mihri,

Kuwait)

Recommender: Aqa Mirza Ahmad and Aqa Shaykh Muhammad-Jawad

Dashtiyan

Scope of Authority: Living expenses


403. To: Murawwij al-Ahkam, Aqa Shaykh Husayn Haqqshenas

Recommender: Aqa Shaykh Muhammad-Jawad Dashti and Mr. Ridwani

Khomeini

Scope of Authority: A half; financial


404. To: Thiqat al-Islam, Mr. Shaykh Muhammad Amini Khorasani,

Khorasan area

Recommender: Aqa Shaykh Mahdi Murwarid and Mr. Hakimi Khorasani



405. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad-Kadim Habibullah

Jahromi, in Sanandaj

Recommender: Mr. Haj Mirza ‗Ali Meshkini and Aqa Shaykh Husayn

Shabzendedar



406. To: Thiqat al-Islam, Mr. Haj Sayyid ‗Abdul-‗Ali Taqawi Shirazi

Recommender: Mr. Safi and Aqa Shaykh Muhammad Gharawi



407. To: Thiqat al-Islam, Aqa Sayyid Kazim Sajjadi Mehri

Recommender: The late Sayyid ‗Abdul-Hadi Shirazi‘s signature in

permission; Messrs. Akhawans and Aqa Shaykh Ahmad Dashti



512

408. To: Thiqat al-Islam, Haj Sayyid Hashim Mehri, Khorramshahr

Recommender: Mr. Haj Shaykh ‗Abbas Dashti and Mr. Haj Shaykh

Mahmud Bayani



409. To: Thiqat al-Islam, Aqa Shaykh Muhsin Muhsini, in Tehran

Recommender: Mr. Haj Shaykh ‗Abdur-Razzaq Qa‘ini and Mr. Haj Sayyid

Ahmad Shahrestani

Scope of Authority: The remainder; financial


410. To: Thiqat al-Islam, Haj Shaykh Ibrahim Arafi Shudaki Yazdi

Recommender: Aqa Sayyid ‗Abbas Khatami and Mr. Shaykh Ahmad

Wahidi Yazdi



411. To: Thiqat al-Islam, Haj Shaykh Ahmad Mutahhari Sawuji




412. To: Thiqat al-Islam, Haj Sayyid Nuruddin Eshkevari, Kazimayn

Recommender: Mr. Halimi and Mr. Rudbari



413. To: Thiqat al-Isla ah Meybodi

Recommender: Mr. Khatami

Scope of Authority: Collecting and delivering


414. To: Murawwij al-Ahkam, Mr. Shaykh Ibrahim Ha‘iri—he goes to

Pakistan

Recommender: Aqa Shaykh Muhammad Hadi Marifat and Mr. Mirza

Ahmad Marifat

Scope of Authority: Financial; living expenses

513


415. To: Hujjat al-Islam Mr. Haj Shaykh ‗Abdur-Rasul Qa‘imi, Abadan




416. To: Murawwij al-Ahkam, Shaykh Husayn Yazdi Isfahani




417. To: Murawwij al-Ahkam, Haj Aqa Husayn Dorche‘i

Recommender: Mr. Muntaziri and Mr. Saidi

Scope of Authority: Finacial; a half


418. To: Murawwij al-Ahkam, Sayyid ‗Ali-Akbar Mir-Abu-Talibi,

Tonekabon

Recommender: Mr. Muhammadi and Mr. Mahfuzi



419. To: Murawwij al-Ahkam, Shaykh Yusuf Qazwini

Recommender: Mr. Subhani Tabrizi and Mr. Salihi Najafabadi



420. To: Thiqat al-Islam, Shaykh Muhammad-Husayn Imani Shahrudi,

Mashhad—prayer leader in Mashhad

Recommender: Aqa Shaykh ‗Ali Aqa Tehrani and Mr. Shaykh ‗Abul-Qasim

Ruhani



421. To: Thiqat al-Islam, Shaykh ‗Abbas Yazdi, Karaj

Recommender: Mr. Sayyid ‗Abbas Yazdi, Mr. Ridwani and Mr. Karimi



514

422. To: Thiqat al-Islam, Sayyid Muhammad Mudarrisi Yazdi, Yazd

Recommender: Mr. Ha‘iri, the late Mr. Damad (Mr. Borujerdi‘s permission

was signed)

Scope of Authority: Financial; two-thirds to be delivered

Date: Muharram 8, 1390

423. To: Sayyid al-Alam Sayyid Muhmmad-Taqi Hakim, in Shemiran,

Niyavaran

Recommender: Mr. Khalkhali and Mr. Haj Sayyid Jafar Jazayiri



424. To: Thiqat al-Islam, Haj Shaykh ‗Abbas Hujjati Khorasani, around

Mashhad

Recommender: Mr. Hakimi Khorasani and Mr. Shaykh Mahdi Morvarid

Khorasani



425. To: Hujjat al-Islam Haj Shaykh Muhammad Rukkai Rida‘iyye‘i, in

Qum




426. To: Murawwij al-Ahkam, Mr. Shaykh Ghulam-Husayn Ghaffari,

Western Pakistan (now Bangladesh)

Recommender: Mr. Rasti and Mr. Muttaqi

Scope of Authority: Financial; remainder


427. To: Thiqat al-Islam, Aqa Shaykh Shukrullah Rida‘i

Recommender: Mr. Khersan and his son

Scope of Authority: Financial; for living expenses


428. To: Thiqat al-Islam, Aqa Shaykh Muhammad-Husayn Bihjati Ardakani

Recommender: Mr. Fakur, also renowned

515

Scope of Authority: Financial; enough for living expenses, delivering the

remainder


429. To: Mr. Jalili Kermanshahi

Recommender: …1

Scope of Authority: Permission granted to the people of Kermanshah and its

vicinity, to pay him; he will deliver a half and get receipts


430. To: Murawwij al-Ahkam, Mr. Sayyid Tahir Murtdawi Isfahani

Recommender: Aqa Shaykh Sadiq Khalkhali and Aqa Shaykh Ahmad

Jannati

Scope of Authority: Living expenses; delivering the surplus


431. To: Thiqat al-Islam, Haj Aqa Baha‘uddin Muhammadi ‗Iraqi, in

Kermanshah


Scope of Authority: Enough for living expenses; delivering the surplus


432. To: Murawwij al-Ahkam, Shaykh Nusratullah Ansari

Recommender: Mr. Sani‗i and Mr. Barikbin

Scope of Authority: Living expenses; delivering the remainder


433. To: Murawwij al-Ahkam, Mr. Sayyid ‗Ali Musawi Qazwini, Garmsar

Recommender: Mr. Lahuti



434. To: Thiqat al-Islam, Haj Shaykh ‗Abul-Qasim Ruhani Khorasani—goes

to Mashhad

Recommender: Mr. Khalkhali and Mustafa




516

435. To: Thiqat al-Islam, Sayyid Fakhrud-Din Fayd Dezfuli

Recommender and Date: …1

Scope of Authority: Mr. Borujerdi‘s permission was signed

436. To: Thiqat al-Islam, Mr. Shaykh Muhammad-‗Ali Rabbani

Recommender: Mr. Safi and Mr. Shaykh Ghulam-Rida Baqiriyan



437. To: Thiqat al-Islam, Haj Shaykh Muhammad-Husayn Sharifnezhad

Recommender: Mr. Karimi and Mr. Haj Shaykh ‗Abdullah Darabi



438. To: Murawwij al-Ahkam, Sayyid Jawad Husayni

Recommender: Mr. Karimi and Mr. Haj Aqa Nasrullah Shahabadi

Scope of Authority: Financial; delivering a half of Sadat‘s Share, two-thirds

of the Imam‘s (Share)


439. To: Thiqat al-Islam, Haj Murad-‗Ali Bakhtiyari, in Sistan

Recommender: Mr…2

Scope of Authority: Financial; delivering a half of Sadat‘s, two-thirds of

Imam‘s


440. To: Thiqat al-Islam, Shaykh Muhammad-Husayn Jawadi

Recommender: Aqa Muhammad-Fadil and Aqa Shaykh Husayn Nuri, Qum

Scope of Authority: As much as living expenses


441. To: Thiqat al-Islam, Aqa Sayyid ‗Abu‘l-Fadl Khalkhali, resident in

Rasht

Recommender: Aqa Shaykh Sadiq Khalkhali and Mr. Haj Aqa Taqi

Khalkhali

Scope of Authority: Financial; two thirds


1 Both the recommender and the date are not mentioned in the original. 2 The recommender is not mentioned in the original.

517

442. To: Thiqat al-Islam, Sayyid Muhammad Hashimi

Recommender: Mr. Khalkhali, the late Mr. Hakim‘s signature in permission



443. To: Murawwij al-Ahkam, Shaykh Musa Ruhani Jami—Jam, close to

Afghanistan




444. To: Thiqat al-Islam, Haj Shaykh ‗Abdul-Latif

Recommender: Messrs. Mar‗ashis, the brothers



445. To: Thiqat al-Islam, Haj Shaykh ‗Abdul-Khaliq Dashti, resident in

Ganaveh

Recommender: Messrs. Rasti and Sattari



446. To: Mr. Sayyid Abu-Talib Nazarizadeh, merchant in Shiraz


Scope of Authority: Proxy to collect and deliver


447. To: Thiqat al-Islam, Haj Shaykh Musa Cheshmeh-Ilakhi, in Jam—near

Afghanistan

Recommender: Mr. Khalkhali and Mr. Hakim‘s written permission



448. To: Thiqat al-Islam, Haj Sayyid Muhammad-Taqi Husayni Sistani

Recommender: Mr. ‗Irfaniyan and Mr. Shaykh Mahmud Bayani

Scope of Authority: Financial; spending a half


1 The scope of authority is not mentioned in the original.

518

449. To: Thiqat al-Islam, Haj Sayyid ‗Abdul-Husayn ‗Allamah Lahiji

Recommender: Mr. Rudbari and Mr. Kha‘ifi

Scope of Authority: A number of „ulama‟‘s signatures in permission


450. To: Thiqat al-Islam, Mr. Haj Shaykh Muhammad-Husayn Akhtari

Recommender: Mr. Rahmani and Mr. Ridwani



451. To: Thiqat al-Islam, Aqa Shaykh ‗Ali-Akbar Shamsabadi

Recommender: Mr. Muttaqi and Mr. Shari‗ati



452. To: Hujjat al-Islam, Mr. Haj Sayyid ‗Izzuddin Imam Zanjani




453. To: Mr. Haj ‗Ali-Murad ‗Abbasi

Recommender: Mr. Muntaziri has said that five persons recognize him as

trustworthy.

Scope of Authority: Proxy in Kazerun and its vicinity and permitted to

expend a third


454. To: Thiqat al-Islam, Mr. Sayyid Mir Diya‘uddin Karamati

Recommender: Mr. Sayyid Muhammad-Taqi Karamati and Aqa Shaykh

Asadullah Rafi‗i

Scope of Authority: Financial; delivering all


455. To: Thiqat al-Islam, Mr. Sayyid Mir Mahdi Karamati

Recommender: Mr. Sayyid Muhammad-Taqi Karamati and Aqa Shaykh

Asadullah Rafi‗i

Scope of Authority: Financial; delivering three quarters


519

456. To: Murawwij al-Ahkam, Sayyid Shamsuddin Shujai, in Fariman


Scope of Authority: Financial


457. To: Sayyid al-Alam, Haj Sayyid Muhammad Lavasani, in Madinah

Recommender: Mr. Sattari and someone else



458. To: Murawwij al-Ahkam, Shaykh Najaf-‗Ali Ardebili




459. To: Thiqat al-Ahkam, Haj Shaykh Hadi Ruhani

Recommender: Messrs. Karimi and Haj Shaykh Asadullah Rabbani

Mazandarani



460. To: Thiqat al-Islam, Haj Sayyid Husayn Manaqib

Recommender: Messrs. Muslimi and Ridwani



461. To: Murawwij al-Ahkam, Haj Shaykh ‗Ali Aqa Mahmudi—orator and

religious teacher in Shiraz

Recommender: Messrs. Sayyid Muniruddin, Aqa Shaykh Habibullah and

Yusuf Shiraziyun



462. To: Hujjat al-Islam, Mr. Haj Shaykh ‗Abbas-‗Ali Adib Isfahani




520

463. To: Hujjat al-Islam, Mr. Shaykh Muhammad Kaf‗ami Khorasani




464. To: Thiqat al-Islam, Aqa Shaykh ‗Ali Qasimi Mehri, in Shiraz

Recommender: Mr. Khalkhali; permission of the late Messrs. Shirazi and

Hakim

Scope of Authority: Financial; a third


465. To: Thiqat al-Islam, Mr. Sayyid ‗Abdullah Mu‗allim Shushtari

Recommender: Mr. Sayyid ‗Abbas Khatami and Mr. Jamali

Scope of Authority: Financial; as much as the living expenses


466. To: Thiqat al-Islam, Mr. Sayyid Abu-Talib Dawudi

Recommender: Mr. Sayyid ‗Abbas Khatami and Mr. Jamali

Scope of Authority: Financial; as much as the living expenses


467. To: Hujjat al-Islam, Mr. Haj Sayyid Mirza Hasan Salihi—a famed

religious teacher in Mashhad

Recommender: Mr. Khalkhali quoting a number of persons



468. To: Hujjat al-Islam Mr. Haj Sayyid Fakhruddin Ayatullahi

Recommender: The late Mr. Hakim‘s permission was signed



469. To: Hujjat al-Islam Mr. Haj Muhammad-Husayn Tahiri

Recommender: Mr. Lavasani



470. To: Hujjat al-Islam Mr. Haj Mirza Abul-Qasim Ashtiyani


521



471. To: Murawwij al-Ahkam, Haj Shaykh ‗Ali Sohrabi, in Khomein

Recommender: Mr. Pasandideh; also known to me

Scope of Authority: Financial; delivering all


472. To: Murawwij al-Ahkam, Shaykh ‗Abbas ‗Abidini; Taft, Yazd

Recommender: Mr. Khatami and Mr. Shahrudi‘s permission

Scope of Authority: Collecting, as much as living expenses


473. To: Thiqat al-Islam, Haj Shaykh Muhammad-‗Ali Muwahhidi Kermani

Recommender: Mr. Lavasani has attested to his repute.



474. To: Thiqat al-Islam, Haj Shaykh Abu Talib Islami

Recommender: Mr. Muttaqi and Mr. ‗Alimi



475. To: Thiqat al-Islam, Aqa Shaykh ‗Abdus-Samad Mina

Recommender: Aqa Shaykh Mahmud Quchani and Aqa Shaykh

Muhammad-Rida Borujerdi



476. To: Hujjat al-Islam Mr. Haj Aqa Majduddin Mahallati




477. To: Thiqat al-Islam, Mr. Shaykh ‗Ali-Akbar Hasani




522

478. To: Murawwij al-Ahkam, Mr. Shaykh Muhammad-Rida Rahimi

Isfahani

Recommender: Mr. Haj Shaykh ‗Abdul-Jawad and Aqa Shaykh Abu‘l-Fadl

Khwansari



479. To: Murawwij al-Ahkam, Mr. Shaykh ‗Ali Ansari

Recommender: Mr. Sayyid Muhammad-‗Ali Ruhani, Aqa Shaykh Ahmad

Muntaziri and Mr. Hujjat



480. To: Hujjat al-Islam Mr. Haj Shaykh Jalal Ayatullahi Yazdi

Recommender: Mr. Khatami



481. To: Hujjat al-Islam Mr. Haj Sayyid ‗Abdullah Diya‘i, Astaneh

‗Ashrafiyyah




482. To: Thiqat al-Islam, Mr. Shaykh ‗Abdur-Rahim Shari‗ati Behbahani

Recommender: Mr. Shaykh Muhammad-Hasan Mudarris and Sayyid

Nasrullah Ayati



483. To: ‗Imad al-Alam, Mr. Sayyid ‗Ali-Akbar Waiz Isfahani

Recommender: Mr. Halimi and Mr. Khatami



484. To: ‗Imad al-Alam, Mr. Sayyid ‗Ali Husayn Madani Muhri

Recommender: Aqa Shaykh Ahmad Dashti; Mr. Hakim‘s permission was

signed

Scope of Authority: As much as living expenses, financial

523


485. To: ‗Imad al-Alam, Sayyid Abu-Turab Husayni Afghani, in Qal‗eh

Lusha… 1

Recommender: Mr. Sayyid ‗Abdul-Hamid and Mr. Sayyid Sajjad

Afghaniyan



486. To: Murawwij al-Ahkam, Shaykh Ahmad-Husayn ‗Alami, in Gorgan

Recommender: Aqa Shaykh ‗Ali-Muhammad Akhundi, Muhaqqiq



487. To: Al-Fadi Aqa Shaykh ‗Abduz-Zahra, in Ahwaz

Recommender: The late Mr. Shahrudi‘s permission signed

Scope of Authority: And permitted to collect religious payments


488. To: Thiqat al-Islam, Shaykh ‗Ali Shafaqi Taleqani

Recommender: Mr. Khwansari‘s permission signed



489. To: Thiqat al-Islam, Aqa Muhammad Imami Kashani, in Iran

Recommender: Mr. Tawassuli Mahallati and Aqa Shaykh Ghulam-Rida

Kani

Scope of Authority: …


490. To: Murawwij al-Ahkam, Haj Sayyid ‗Ali Tawassuli Afghani, in Iran

Recommender: Mr. Sajjadi and Mr. Shaykh Haydar-‗Ali Mudarris



491. To: Murawwij al-Ahkam, Haj Sayyid Ismail Muhri

Recommender: Mr. Khalkhali and Mr. Murtada Muhri

1 Apparently, some other regions of Afghanistan were mentioned which are illegible. 2 The scope of authority is not mentioned in the original.

524

Scope of Authority: The surplus


492. To: Thiqat al-Islam, Haj Mirza ‗Ali Katibi, in Iraq


Scope of Authority: Two-thirds


493. To: Murawwij al-Ahkam, Sayyid Muhammad-Kazim

Recommender: Mr. Hakim and Mr. Najafi‘s permission


Date: Ramadan 1390 AH

494. To: Thiqat al-Islam, Sayyid Muhammad-Baqir Mudarrisi, in Yazd


Scope of Authority: Two-thirds


495. To: Mr. Haj Muhammad-Hasan Imaniyyah Shirazi


Scope of Authority: Proxy in Shiraz and and [its] outskirts

Date: Shawwal [1390 AH]

496. To: Thiqat al-Islam, Mr. Haj Mirza Hasan Thaqafi




497. To: Thiqat al-Islam, Mr. Haj Shaykh Muhammmad-Husayn Mu‘mini

Dezfuli


Scope of Authority: Two-thirds to deliver; financial


498. To: Mr. Haj Jawad ‗Ashuri

Recommender: Mr. Jafari Isfahani

Scope of Authority: In Amul, and my proxy to collect and to deliver


525

499. To: Murawwij al-Ahkam, Shaykh Muhammmad-Husayn ibn Shaykh

Murtada Rokhshad Kermani, in Karachi (Pakistan)

Recommender: Mr. Madani and Mr. Rasti



500. To: Thiqat al-Islam, Mr. Haj Sayyid Murtada Husayni Mehri, in Mehr

and its outskirts

Recommender: Aqa Sayyid ‗Abbas Khatami and Mr. Muttaqi



501. To: Thiqat al-Islam, Mr. Haj Sayyid Abu‘l-Fadl Tabrizi—Bagh-e Shah

Recommender: Mr. Lavasani



502. To: Murawwij al-Ahkam, Sayyid Abu‘l-Fadl Kazimi, in Shahr-i Rey

Recommender: Written permission of Mr. Burujerdi and Mr. Khaz‗ali‘s

recommendation


Date: Dhu‘l-Qadah 1390 AH

503. To: Sayyid al-Alam, Mr. Sayyid Ahmad Musawi Kashani, in Kashan

Recommender: Mr. Shaykh Abu‘l-Fadl Khwansari and Mr. Muslimi



504. To: Thiqat al-Islam, Mr. Haj Shaykh ‗Abdul-‗Ali Qarahi


Scope of Authority: Financial; spending a third


505. To: Thiqat al-Islam, Mr. Shaykh Muhammad Paravi, in Kaharlang

Recommender: Mr. Hakim‘s permission




526

506. To: Thiqat al-Islam, Aqa Shaykh ‗Ali Aqa Khwansari




507. To: Thiqat al-Islam, Haj Sayyid ‗Ali Aqa Atashi




508. To: Mr. Muhammadi Mahdi Zaman

Recommender: The late Mr. Burujerdi‘s power of attorney

Scope of Authority: To be proxy in Kazerun; collecting, delivering and

receipts

Date: Dhu‘l-Hijjah 1390 AH

509. To: Thiqat al-Islam, Mr. Shaykh Muhammad-Rida Najafi Neyshaburi,

in Neyshabur

Recommender: Mr. Shahrudi‘s signature in permission



510. To: Hujjat al-Islam Mr. Haj Shaykh Kazim Malik Afdali

Recommender: The Gentlemen‘s signature in permission



511. To: Thiqat al-Islam, Mr. Sayyid Abu Talib Mahmudi Golpaygani,

Muniriyyah Street, Tehran

Recommender: Mr. Farid Golpaygani

Scope of Authority: A third of the Share and all of Sadat‘s


512. To: Hujjat al-Islam Haj Shaykh Muhammad-Baqir Muhammadi (Haj

Aqa Bozorg), in Kangavar


Scope of Authority: A third, financial



527

513. To: Hujjat al-Islam Haj Shaykh Abu‘l-Hasan Shirazi, in Khorasan (son-

in-law of Mr. Shaykh ‗Ali-Muhammad)

Recommender: Mr. Hakimi and Mr. Murwarid Khorasani



514. To: Thiqat al-Islam, Haj Sayyid Husayn Jaza‘iri Shirazi—prayer leader

in Shiraz

Recommender: Mr. ‗Alawi Shirazi and Mr. Dastgheyb



515. To: ‗Imad al-Alam, Shaykh ‗Abdur-Rahim Dehqani Khatib, in Kazerun

Recommender: Mr. Mahjub and Mr. Shabzendedar

Scope of Authority: Financial; two-thirds to be delivered


516. To: ‗Imad al-Alam, Sayyid Husayn Nasiri Zanjani, in Qum

Recommender: Mr. MuntaZiri and Mr. ‗Ali Ahmadi Miyanji



517. To: Hujjat al-Islam Mr. Haj Shaykh ‗Abdur-Rahim Fayd Gonabadi, in

Mashhad (son-in-law of the late Muqarrar)

Recommender: Aqa Shaykh Muhammad Sabzevari



518. To: Thiqat al-Islam, Mr. Haj Shaykh Boyuk Khatami Zanjani—prayer

leader in Zanjan

Recommender: Mr. Haj Sayyid Ahmad Zanjani and Mr. Shaykh Musa

Zanjani


Date: Safar 4, 1391

519. To: Thiqat al-Islam, Aqa Shaykh Habibullah Mehmannawaz—the

onorable religious teacher in Neyshabur

528

Recommender: Mr. Ansari Khorasani


Date: Safar 12, 1391

520. To: Thiqat al-Islam, Haj Shaykh Jawad Meybodi— prayer leader in

Sonqor, also owns a religious school there

Recommender: Aqa Sayyid Hasan Tahiri and Mr. Khaz‗ali



521. To: Thiqat al-Islam, Shaykh ‗Abdullah Baqiri

Recommender: The late Mr. Hakim‘s permission signed; trusted

[muwaththiq]1 by Mr. Yazdani



522. To: Hujjat al-Islam Mr. Haj Shaykh Muhmmad Sadiqi Tehrani




523. To: ‗Imad al-Alam, Mr. Haj Shaykh Mahdi Waizi Sabzevari




524. To: Hujjat al-Islam Aqa Sayyid Muhammad-Sadiq Shari‗atmadari


Scope of Authority: Permission to collect the Shares and deliver two-thirds


525. To: Hujjat al-Islam Mr. Haj Sayyid ‗Ali-Rida Zahidi—Hujjat Mosque,

Sarasiyab-e Dulab, Dulab

Recommender: Mr. Ishraqi, Mr. Gharawi and Mr. Lawasani



526. To: Murawwij al-Ahkam, Mr. Sayyid Muhammad-Husayn Abtahi

1 That is, recommended.

529

Recommender: Mr. Meshkini, et al.

Scope of Authority: As much as expenses, delivering the surplus


527. To: Thiqat al-Islam, Mr. Sayyid Ahmad Ahmadi Mashhadi



Date: Ramadan 1391 AH

528. To: Hujjat al-Islam Mr. Haj Sayyid Jamaluddin Malayeri

Recommender: Renowned, Mr. Shahrudi‘s permission signed


Date: Dhu‘l-Qadah 1391 AH

529. To: His Highness Dr. Ibrahim Yazdi, in the USA

Recommender: —

Scope of Authority: And permitted to use a fifth of the Share


530. To: Hujjat al-Islam His Highness Haj Muhammad-‗Ali Nassabeh, in

Darab

Recommender: Mr. Ha‘iri Shirazi and Mr. Mahallati‘s letter

Scope of Authority: Permitted to collect and expend a half


531. To: Hujjat al-Islam Mr. Haj Shaykh Mustafa Ha‘iri

Recommender: Aqa Najafi Mar‗ashi and Mr. Ruhani Mahallati

Scope of Authority: To collect, spend on living expenses and expending

half of the remainder
